USA > Pennsylvania > Washington County > Washington > History of the city of Washington and Washington County, Pennsylvania and representative citizens 20th century > Part 33
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"When I was returning from Clarksburg, W. Va., to my home in New Brighton, Beaver County, Pa., A. D. 1840, I passed through Amity, found the grave of Spauld-
ing and copied from the headstone the following inscrip- tion :
IN MEMORY OF SOLOMON SPAULDING, WHO DEPARTED THIS
LIFE OCT. 20TH, A. D. 1816. AGED 55 YEARS.
"Kind cherubs guard the sleeping clay Until that great decisive day, And saints complete in glory rise To share the triumphs of the skies."*
"Spaulding frequently read his manuscript to the neighbors and amused them as he progressed with his work. He wrote it in Bible style and "It came to pass" occurred so often that some of them called him 'Old Come to Pass.'
"So much for Spaulding.
"Now for the 'Book of Mormon.'
"The first account of the 'Book of Mormon' that I saw was a notice in my father's paper stating that Joseph Smith, Jr., professed having dreamt that an angel had appeared to him and told him to go and search in a place named Palmyra, N. Y., and he would find a gold leaf Bible. Smith was incredulous and did not go until the second or third time he said he dreamt the same thing. Then he went and to his surprise he found the golden Bible according to his dreams. But it was written in a language that was so ancient no one could read it or tell the language in which it was written. Some little time after, it was stated in the paper, that an angel had con- sented to read and explain it to Joseph Smith and he should repeat it to a third person who should write it in plain English, so that all might read the new Bible and understand its import. Some time after, in 1830, the book was published in Palmyra, N. Y., called the ‘Book of Revelation,' the 'Book of Mormon.' This purports to be a history of the lost tribes of Israel. It begins with them just where Romance did and it follows the ro- mance very closely; it is true there are some altera- tions and additions, enlarging the production somewhat without changing its main features. The 'Book of Mor- mon' follows Romance too closely to be a stranger. In both some persons bearing the same names appear, as Maroni, Mormon, Nephites, Moroni, Lama, Lamanites, and Nephi. Here, then, we are presented with romance second, called the 'Book of Mormon,' telling the same story of the same people traveling from the same place in the same way having the same difficulties, to the same destination, with the same wars and so many battles with the same results, with thousands upon thousands slain. Then see the Mormon account of the last battle at Cumorah, where all the Righteous were slain. These were called Nephites, the others were called Lamanites (see
* A new headstone has recently been erected with the old inscription.
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HISTORY OF WASHINGTON COUNTY
Moroni's account of the closing scene). 'And now it came to pass that a great battle was fought at Cumorah. The Lamanites slew all the Nephites except Moroni. He said 'I will write up and hide the records in the earth and whither I go it mattereth not.' The 'Book of Mor- mon,' page 344, third American edition. How much it resembles the closing scene of 'Manuscript Found.' The most singular part of the whole matter is it follows the Romance so closely with this difference: The first claims to be a romance; the second claims to be a revelation of God-a new Bible.
"When it was brought to Conneaut and read there in public, old Esquire Wright heard it and exclaimed, 'Old come to pass is come to life again.' Here was the place where Spaulding wrote and read his Romance to the neighbors for their amusement and Esq. Wright had heard him read from his Romance.
"This was in 1832, sixteen years after Spaulding's death. This Esq. Wright lived on a farm, just outside of the little village. I was acquainted with him for twenty- five years, lived with my brother on Wright's farm when I was a boy and went to school in the village. I am par- ticular to notice these things to show that I had an oppor- tunity of knowing what I am writing about. * * *
"I have seen both of these productions, heard Spauld- ing read much of his Romance to my father and explain his views and reasons for writing it. I also have seen and read the Book of Mormon and it follows Spaulding's Romance too closely to be anything else than a borrowed production from the Romance. * * *
(Signed) ABNER JACKSON."
Canton, O., Sept. 20, 1880.
There is no evidence anywhere that Spaulding's rewrit- ten manuscript was ever in the possession of anyone but Sidney Rigdon after Spaulding's death in 1816. Spaul- ding had written two or three books or pamphlets on dif- ferent subjects, the most important of which in his own estimation was "Lost Manuscript Found," or a name similar to this. This manuscript had occupied much of his time in preparation previous to his removal to Pitts- burg in 1812, where he had expected to have it printed and from the sale pay his creditors. The manuscript was left at the printing and book binding establishment of Robert Patterson, of Pittsburg, but like the other pro- ductions of Spaulding was never printed. When it was submitted to Mr. Patterson by his foreman, Silas Engles, the suggestion was made that the author furnish the funds or good security to pay the printer. The poverty of Spaulding may have prevented the printing. Spaulding removed to Amity in 1814, after residing in Pittsburg for about two years. John Miller, of Amwell Township, who knew Spaulding at Amity, made his coffin and helped
bury him, says Spaulding told him there was a man named Sidney Rigdon about the office of Patterson and they thought he had stolen the manuscript. In 1832, a year or so after the appearance of the Book of Mormon, Rev. Cephas Dodd, physician and pastor at Amity, who attended Spaulding in his last illness, took Mr. George M. French, of Amity, to Spaulding's grave and there expressed positively, his belief that Sidney Rigdon was the agent who had transferred Spaulding's manuscript into the Book of Mormon. This was prior to the public discussion or printing on that subject. Such a conclusion must have arisen only if Rev. Dodd was possessed of a personal knowledge of what he considered reliable infor- mation creating a connection of Sidney Rigdon with Spaulding's manuscript. His conviction, if not on inde- pendent evidence, must have been on information received from Spaulding.
Sidney Rigdon was born Feb. 19, 1793, in Piney Fork, on Peters Creek, St. Clair Township, not far from the village of Library, Allegheny County, Pa., from six to twelve miles from Pittsburg. He remained on the farm till the death of his father in 1810. Rigdon was twenty- four years old when Spaulding died. He joined the Bap- tist Church near Library, May 31, 1817, and began to talk in public on religion soon after. In 1818 he was study- ing theology with Rev. Andrew Clark, of Sharon, and in March 1819, was licensed there as a preacher by the Bap- tists. The following months he moved to Warren, Ohio, and resided with Rev. Adamson Bentley, later of Disciple or Christian Church fame, and in June, 1820, married Mrs. Bentley 's sister.
It has been asserted that Rigdon was frequently around the printing or book binding office of Patterson, and some say was employed there, but this has been denied as a thing impossible. It is evident that, living within less than twelve miles of Pittsburg it would be strange if he was not more or less in the city and did not make acquantances there, especially if he was, as his friends say, ambitious and lazy. Conclusive proof on this point is found in the statement of Mrs. R. J. Eichbaum; that she was the daughter of John Johnston, and was the regu- lar clerk of her father as postmaster in Pittsburg from 1811 to 1815, when she married and her connection with the office ceased the next year. She remembers J. Harri- son Lambdin, a lad who was in the employ of Rev. Robert Patterson, and there was an evident intimacy between him and Rigdon. "They very often came to the office together. I particularly remember that they would come there the hour on Sabbath afternoon when the office was required to be open, and I am sure the Rev. Mr. Patterson knew nothing of this or he would have put a stop to it. I do not know what position, if any, Rigdon filled in Mr. Patterson's printing office, but I am well assured he was
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HISTORY OF WASHINGTON COUNTY
there a great deal of the time, if not constantly, while I was a clerk in the postoffice. I recall Mr. Engles saying Rigdon was 'always hanging around the printing office.' He was connected with the tannery before he became a preacher, though he may have continued the business while preaching.'
It has been insisted that Rigdon was not employed in Patterson's printing business. This fact is immaterial as he may have been temporarily employed by Robert Patterson, or his firm, in other business, for, by the Pitts- burg Directory, published in 1815, Robert Patterson was wholesale and retail book seller and stationer, S. E. cor- ner Wood and Fourth streets, and there was a steam paper-mill in the town, "owned by Robert Patterson & Co., in which great quantities of excellent paper are made, and of all varieties." Patterson may have been an employer of Rigdon and not have known it, as his own business and that of the company was extensive and the town of Pittsburg then had an estimated population of upwards of 9,000.
Rigdon took charge of a small Baptist congregation in Pittsburg in 1822. He had been there only a few months until his preaching of peculiar doctrines dissatisfied the people and he was excluded from the ministry by a council of the Baptist ministers on October 11, 1823 .* His location and business for the next three years are not definitely shown. In the Story of the Mormons (Linn, 1902, page 60) it is stated that Rigdon was a tanner for a couple of years and that he announced his withdrawal from the church in 1824. He preached as an undenomin- ational exhorter in Bainbridge, Ohio, and was called to Mentor in 1826. He became a stated minister of the Disciple Church about the year 1827, and preached with Thomas Campbell at Schalerville, Ohio, in 1828.
In 1820 Alexander Campbell, who was then a Baptist, called him "the great orator of the Mahoning Associa- tion." In 1821, with Alexander Campbell, he spent al- most all night in religious discussion and in 1828 fell out with the Campbells over the doctrine of Community of Goods. About this time the air was thick with news of a new religion and new Bible among the Ohio Disciples. Rigdon, between 1827 and 1830, then a Campbellite min- ister in Ohio, preached new matters of doctrine which were afterwards found to be included in the Mormon Bible. His preaching the duty of bringing all your pos- sessions and laying them at the Apostle's feet was one of the charges which led to his removal from the Pitts- burg church. This absorbing of all wealth by the rulers of the Mormon Church is one of the strongest corner stones of that organization.
Rev. John Winter, M. D., known to many in western Pennsylvania, testified that he was in Rigdon's study in
* Three Important Movements (by Rev. W. A. Stanton, D. D., 1907, page 19).
Pittsburg in the winter of 1822-1823; that Rigdon took from his desk a large manuscript and said in substance, "A Presbyterian minister, Mr. Spaulding, whose health failed, brought this to the printer to see if it would pay to publish it. It is a romance of the Bible." Rev. A. J. Bonsall, Lit. D., recently pastor of the Baptist church in Rochester, Pa., and now, or recently, in Allegheny, Pa., states that Doctor Winter, who was his stepfather, often referred to this incident, saying that the manu- script purported to be a history of the American Indian, and that Rigdon said he got it from the printers. Mrs. Mary W. Irvine, of Sharon, Pa., Doctor Winter's daugh- ter, says: "I have frequently heard my father speak of Rigdon's having Spaulding's manuscript; that he said he got it from the printer to read as a curiosity. As such he showed it to my father, but then seemed to have no intention of using it, as he evidently afterward did. Father always said that Rigdon helped Smith in his scheme by revising and transforming this manuscript into the Mormon Bible."
As late as 1879, a Mrs. Amos Dunlap, of Warren, Ohio, wrote of having visited the Rigdons when she was young and of his taking a large manuscript from his trunk and becoming greatly absorbed in it. His wife threatened - to burn it, but he said, "No, indeed, you will not; this will be a great thing some day." *
That Rigdon knew at least two years beforehand that the Mormon Bible was coming out and of its being founded on golden plates, is proved by a letter of his brother-in-law, Rev. Adamson Bentley,* the celebrated Disciple preacher in Ohio, and by Darwin Atwater, to whom Rigdon spoke with great interest of a mound book soon to be published.
It is necessary to introduce Joseph Smith, a poverty- stricken, uneducated boy, who could not write legibly, who had a weak reputation for truth and who had ob- tained considerable notoriety as a secret treasure and money hunter by the use of a "peep stone" and by stories of dreams and visions. He was born in New York, near the northeastern corner of Pennsylvania, in 1805, so reported, and was 25 years old when he had the Book of Mormon printed, in Palmyra, New York. Rig- don had joined with the Campbells in preaching against all sects, and Smith proclaimed that no sects were right and all creeds an abomination. Those views were ex- pressed before the publication of the book. At what date these men first met or heard of each other is not known.
Smith's statements are numerous and sometimes con- tradictory. Even the date he gives as his birth cannot be accepted as true, for it does not agree with the state-
* Three Important Movements. (Stanton, page 38.)
* Bentley went into the Mormon association, but soon withdrew.
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HISTORY OF WASHINGTON COUNTY
ment made by the renowned Thurlow Weed. This well- known editor states in Scribner's Magazine (1880), Vol. 20, page 616, that Joseph Smith was about 30 years of age when he came to him at Rochester, New York, to have printed a book, from which he read until Weed became weary of what he called "the incomprehen- sible jargon." He returned again with Harris, who agreed to furnish the money, but the editor had discov- ered that Smith "was a smooth, scheming fellow who passed his time in taverns and stores in Palmyra, with- out visible means of support,"' and refused him. Weed says the book was afterward published in Palmyra.
According to the date given by Smith, he would only be a boy of 20 years when Weed saw him, and if Smith could be believed, he did not get possession of the material-plates-from which to make a book until two years after he went to Weed to have it published.
Another link in the Mormon chain was Parley Parker Pratt, who was said to be two years younger than Smith, a tin peddler born in New York State. In 1826 he spent a few months in Wayne County (formerly Ontario County), New York, where Smith was at that time get- ting much notoriety as a peep-stone money and treasure hunter by newspapers published in several counties in southern New York and northeastern Pennsylvania. Pratt was then well acquainted in that region of New York and could hardly have helped knowing the family of Smiths. He was well acquainted with the Wells family, neighbors and friends of these Smiths. This same year Pratt went to Amhurst, O., about fifty miles from Kirt- land, and Rigdon went a second time to Ohio in the region near Cleveland, and became an itinerant Disciple preacher at Bainbridge, Mantua, Kirtland, Mentor, Ches- ter, New Lisbon, and Warren. The date of the first meeting of Pratt and Rigdon is nowhere given, but may be inferred from Pratt's address in 1843 or '44, relating a vision he had on his way to his future home in Ohio in which he said an angel visited him in a humble cot- tage, who held the keys of mystery and showed him the future of Mormonism; its cities with inhabitants from all parts of the globe.
In 1827, Pratt went back from Ohio to New York to marry, and on July 4, reached his Aunt Van Cott's and "opened his religious views" to his future wife. In September he married and on September 22nd, a heavenly messenger appeared to Smith revealing the location of the golden plates. Smith says this was the angel Maroni. Perhaps he was mistaken, and it was only Pratt-or was it Rigdon. It would be interesting to know what were these religious views this man, who had not yet made a profession of religion, was conveying from Ohio to New York State.
In October, Pratt went back to Ohio and shortly after, was converted under the preaching of Rigdon, then a
Campbellite, and commenced preaching, evidently pre- paring for his part soon to come off. A mysterious stranger afterwards appeared at Smith's, and after his visit, or about that time, began the translation of the plates. No name for this stranger was given to the neighbors. About this time Rigdon was away from his Ohio home on several long visits, leaving word that he had gone to Pittsburg. Abel Chase, a near neighbor of Smith, says he saw Rigdon at Smith's at different times with considerable intervals between. Lorenzo Saunders, another neighbor, testifies, "I saw Rigdon at Smith's several times, and the first visit was more than two years before the book appeared." J. H. McCaulay, in the History of Franklin County, Pennsylvania, states: "It is a matter too well known to admit argument that Joseph Smith, the founder of Mormonism, and Sidney Rigdon were acquainted for a considerable time before Mormonism was first heard of."
The time had come when the old manuscript could be brought forth, for Robert Patterson, of Pittsburg, was unfamiliar with its contents, J. Harrison Lambdin, his clerk and former close acquaintance of Rigdon, had died August 21, 1825, and Silas Engles, the foreman who had examined Spaulding's manuscript with a view of printing it, had died July 17, 1827. The mysterious golden plates with their hieroglyphics, the imaginary objects created by Solomon Spaulding, were translated by Joseph Smith alone, because, according to his revela- tions, no mortal could behold them but himself and live. Smith claimed to be receiving revelations from June, 1828, to June 1829. From behind curtains he would dic- tate translations made by using two magic stones, and Martin Harris, who was expected to supply the money for the printing, was the scribe. The scribe's wife con- sidered the work folly, and burned what her husband had laboriously written. This was in 1828. Ten months passed when there were no translations. Some transla- tions were made, and written by Smith's wife. Oliver Cowdery appeared April 7, 1829, and the work of writing was again begun, and was completed by him. The book was ready for the press in June, and copyrighted, June 11, 1829.
Tucker, the proofreader, says it was a difficult work to get a copy intelligently in print. It took eight months. There were no punctuation marks. The book was issued from the press in the summer of 1830.
The title page, as taken from "The Book of Mormon," found in the Historical Society of Washington County, ends as follows :
BY JOSEPH SMITH, JUNIOR, Author and Proprietor.
PALMYRA.
Printed by E. B. Grandin, for the author. 1830.
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HISTORY OF WASHINGTON COUNTY
It is a significant fact that later editions of this book do not give Joseph Smith the credit of being "Author and Proprietor." *
There was no demand for the Book in Palmyra. It was now a ripe time for the preachers Rigdon and Pratt, of Ohio, to be astonished by its appearance. That summer Pratt left Ohio to visit in New York, going by way of Buffalo and by canal boat. His own account of the trip says, "It cost all our money and some articles of cloth- ing." He left his wife at Rochester, saying he had work to do, "How long, I know not, nor the nature of it." He walked ten miles to the home of Mr. Wells, and pro- posed to preach in the evening, and Wells and he circu- lated the news of the appointment. He visited an old Baptist deacon named Hamlin, who told him of a strange book in his possession just published. He writes that "The next morning I saw the book for the first time, . and as I read the Spirit of the Lord was upon me and I knew the book was true as plainly and as manifestly as a man comprehends and knows that he exists."
Pratt visited in Palmyra, spent the night with Hyrum Smith, as Joseph had not returned from Pennsylvania. In the morning Pratt returned to preach the gospel of Alexander Campbell, after being presented with a copy of the book by Hyrum Smith. He preached the doctrine of the Disciples that night and the following night, and then returned to the Smith's and thence to Whitmer's in Seneca County the next night, and took his Mormon Baptism the following night. On the next Sabbath, he attended a Mormon meeting and preached a Mormon ser- mon at the house of Borroughs. Speaking of this trip, he says, "My work is now complete for which I took leave of my wife at the canal boat some two or three weeks before."'
At one time he had said, "I was very prejudiced against the Book." At another time he said, "I bore testimony of its truth to the neighbors who came in there the first day that I sat reading at the house of an old Baptist deacon named Hamlin." There are various re- ports of the time of his conversion and that he did not see Joseph Smith until a month after. In October, 1830, Pratt, being still in New York and having converted his relatives, revelations from the Lord through Joseph Smith directed him to go with Oliver Cowdery, Peter Whitmer, and Ziba Peterson into the wilderness and preach to the Lamanites (Indians). As Pratt had sold some of his clothing, Smith's sister and others "began to make for those who were thus set apart, the necessary clothing, most of which had to be manufactured out of raw material. " Pratt left his wife with his newly found brethren, took leave of friends, and in October,
* Creigh's History of Washington County, 1891. speaks of another edition published by J. O. Wright & Co., of New York.
started out on foot on the 370 miles to Kirtland, Ohio, preaching by the way even to the Indians. The prin- cipal Lamanite they were after was Sidney Rigdon, and at their first interview with him, Pratt requested the priv- ilege of preaching Mormonism in Rigdon's pulpit and received a ready consent. Rigdon's conversion was an easy task soon finished with baptism. By the end of November, Rigdon had visited at Smith's home in New York State, and on December 7th, received a special revelation through Smith, that he was the messenger sent before to clear the way. He preached in Smith's neigh- borhood.
The next month, January, 1831, Rigdon returned to Ohio bringing Smith with him, where they soon had con- trol of a congregation at Kirtland, the home and con- gregation of the late Disciple Rigdon. Pioneers in a country where there was little to give variety in their life were easily influenced by any religious excitement. At no time was there more wide-spread interest in the speedy coming of Christ, and the Day of Judgment than during the years when the organization of the Mormon Church was taking place. The Disciples expected it.
There are many yet living in Washington County who can recall the dread they had as little children when hearing the fireside talk of the Millerites predicting the early destruction of the world. Many thousands became Second Adventists, believing the interpretation of biblical prophecies by William Miller, of Washington County, New York, declaring in 1831 to 1833 the destruction of the world as certain to take place in 1843, and many other thousands shuddered as they thought, "if it be true, what shall I do?"
The Mormon Church was now organized with Joseph Smith as president, prophet, and seer, and Rigdon and Williams as chief counselors. Smith was jealous of his sole right to receive revelations and it was not long until there was dissatisfaction on this point. From this time onwards, Rigdon, the religious minister, was at the mercy of Joseph Smith, the reeciver of visions and revelations. It was said by one of the members of the organization that when they wished a revelation on any subject, they were sure to receive what they wanted. The Mormon Bible became of little importance and the church struc- ture was built on Smith's revelations, which were abso- lute, and from which there was no appeal.
Whitmer, a prominent member in the early organiza- tion, wrote that "Rigdon was a thorough Bible scholar and man of fine education and a powerful orator. He soon worked himself deep into Brother Joseph's affec- tions and had more influence over him than any other man living. He was Brother Joseph's private counselor and his most intimate friend and brother for some time after they met. *
* * Rigdon was the cause of al- most all the errors which were introduced while he was
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