Sunday, 12 January 2020

3 - A son's letter

The Bible Student’s unofficial newspaper the St Paul Enterprise published a letter from Malcom Rutherford to his father in December 1918.

The letter shows a family closeness and a fondness for scripture and “the Divine Plan.” Malcom was obviously in association with the Bible Students because he had just recently been at a meeting where he heard “Brother Howlett” speak about the situation. The whole letter is somewhat guarded in tone, since his father, Joseph F Rutherford was now in prison and the war hysteria that put him there was still rampant in American society. (Spelling and punctuation are as the original.)

A greater part of the letter details how a trip through the Mojave Desert (Death Valley) nearly ended in disaster. It is extremely detailed, showing Malcom to have a good command of the English language, but with a tendency common for the era of using two words where even one was superfluous. It is so detailed, blow by blow, that he either took detailed notes on the journey, or had an exceptional memory, or just used “creative license” for some of it.

It is interesting to note that the letter was dated July 21, 1918, only a month after JFR was sentenced to twenty years in jail. However, it was not published until nearly five months later, in the December 10, 1918, issue of the St Paul Enterprise (on page 4). Whether Malcom’s father, JFR held it back, or whether that was down to the editor of the St Paul Enterprise, is not known. What IS known is that Malcolm married Pauline Short on March 28, 1918 in Los Angeles, and after writing this letter, and having previously requested exemption from the draft on the grounds of IBSA membership, he accepted conscription and joined the army on September 10, 1918.


(transcript)

Voices of the People, or What our Readers Say

These are Our Readers’ Columns for the Fair, Free and Frank Expression of all Matters of Spiritual Interest.

TOUCHING EXRESSIONS OF LOVE.

Thrilling Experiences Depicted by a Son, and written to Cheer and Lighten Burdens of a Father.

Los Angeles, Cal., July 21, 1918.

My dear Father:

How strange it seems to be addressing you at present, and still in other ways it does not seem so much so, because we knew from statements in the Divine Plan and Word that “all these things must come to pass.” So we sorrow not as others, surely believing that all these experiences are working out for us a far more exceeding and eternal weight of glory, and are among the “all things” that work together for good to those who love God, and who are called according to his purpose.

We have received all of your letters, from the beginning of the present situation to your departure from Washington, and wonderful letters they were, so full of the spirit of the Master and of submission to His will. Their spirit and your attitude toward the severe trials you were enduring and expected to endure were a real inspiration to us, and I can see how, even in the midst of present afflictions, you and the dear brethren are really happy. Because “greater is He that is on our part than all that can be against us,” and regardless of what our loyalty to the Divine Plan leads us into, we surely know that God’s laws are higher than man’s laws, even as the heavens are higher that the earth. And with a proper submission to both, we need not fear what man is able to do unto us, for our Lord has said, “Fear not him who is able to kill the body, but rather Him that is able to destroy both body and soul; yea, I say, fear (reverence) ye Him.”

During the trial various newspaper reports were received and opinions and conjectures were numerous, but we took no stock in anything that we did not get direct from you, and then, at last, we learned that there has been a short termination of the case and that the present situation would result. It must have been a remarkable witness to all – the spirit manifested by those on trial. Brother Howlett spoke here last Sunday night and told some of the experiences in the court room, the departure of the brethren after the sentence to the marshal’s office, of the meeting there of the families of those convicted, and the subsequent removal to prison. His remarks made a profound impression on all, and I know we were not the only ones, because we have seen articles in Eastern papers commenting in like manner. He told about the journey to Washington and the kindly attitude manifested by the officers, and that it was the first time in history that prisoners had been removed to Atlanta without being handcuffed, or the officers required to use their guns to force submission. It does seem peculiar that seven brethren were convicted, at noon on the longest day of the year, when the sun for a moment reached its zenith and waned. Then the dungeon experience, and the removal to Atlanta on a day when a national celebration was in progress. From the human standpoint all these incidents may seem ridiculous and absurd, but to us they mean a great deal, and surely indicate to our minds that prophecy is being fulfilled, and that when these experiences come about, then the time of our deliverance is nigh, and we can lift up our heads and rejoice. In reading some of the prophecies of Jeremiah, many of us are inclined to think that present conditions parallel his experiences, nad (sic) no doubt that book contains far more of the Plan that is apparent to the casual reader and observer.

Our experiences during the past weeks have been varied and numerous. In the swirl of events - new situations and old ones pending, the weeks have seemed more like months, but in the midst of it all we have tried to be calm, fully submissive to the Divine Will and endeavoring at all times to seek His guidance, and so, we with others are going down the stream of time, realizing what a wonderful time it is in which to live and that subsequent to present stress, “A better day IS coming.” Present bitter experiences have surely straightened our faith, caused us to stand by one another all the more and to sympathize with one another more fully. Surely it is a time when everything that can be shaken will be shaken, and there is no longer any intermediate ground. The Scriptures tell us that brethren will hate one another and betray one another, and we have evidences of this too.

But in the midst of it all we have been happy, and have not neglected opportunities to take a little proper pleasure and recreation. On the 4th of July, Pauline and I, her mother and father, Marguerite and the little fellow, spent the day in Tujunga Canyon. We left about 9 o’clock in the morning, had a nice drive up the Arroyo, and after leaving the new concrete highway had only a few miles to get down into a nice part of the canyon, where we parked the car and walked a short distance ahead and prepared to spend the day under the shade of the trees, by the mountain stream, and under the lee of the cliffs. Pauline and I went in wading, and later tried to walk up the road a piece. It was an amusing incident. Not being accustomed to going barefoot, the rocks hurt our feet something fierce, and the ground was so hot that we would run a short distance and then hurriedly sit down and hold them off the ground, or carry a bunch of small branches and stand on them. When the sun was beginning to dent the rock-rimmed skyline, we departed and arrived in Los Angeles in time to go to Eastlake Park, take a look around, listen to the band, and then return to our place here and have a few firecrackers and inexpensive fireworks – reminders of actual childhood days that seem far back in the distance past.

Not knowing what had been removed from Soda, and being rather handicapped in sending others up to look at what I did not know for sure was there, we thought best for me to take a turn up at the first opportunity and make a new inventory. Last Monday night Pauline and I met Sam in town, got to talking about the matter, and he stated that he would take us up in his Ford for a very reasonable sum. There was a lull for a few days on account of waiting to hear about the stage line decision, so we decided to go in the morning, and at once hurried preparations to get together a few simple articles of food for the trip. Tuesday morning at 5:30 saw us starting. At San Bernardino we had breakfast, went up over the pass, stopped at Victorville for a drink, and went on to Barstow. Here we loaded up on gas and water, and with Sam at the wheel, started on our second half of the journey across that 125 miles of desolation. We found new road signs placed by the U.S. Geological Department, and these were a welcome contrast to the weather-beaten boards we found over a year ago. For hours we crawled along over the typical desert road, and sunset found us climbing the long slope from “Bean Soup” Lake (so named previously) to the fourth summit on the trip, and about twilight, we reached the junction point where one road goes north to Cave Springs, and the other goes directly to Silver Lake. The Silver Lake Road Sam referred to as being like a chute the chutes, or a roller coaster, on account of its rolling surface, and as the machine bounced over it intermittently up and down almost without a pause, we thought the sensation quite similar only it was pretty rough, and we had to hang on. At 8:30 we stopped for supper. Sam and I stretched out on the sand and used the running board of the car for a table. It was a wonderful night, a soaring half moon lighting the vast expanse of sand and sage brush, tinging the tips of the volcanic spurs, and a warm breeze was the only sound that broke the silence. We figured that we would reach the camp in about four hours from this point. When we started a half hour later, we all took a drink and Sam poured the remains of the water into the radiator. We had insisted on taking a 5-gallon can of water, but Sam thought otherwise, and we did not feel like bossing the job, since it was not our car. The machine rolled and plunged over the rough road for an hour or more, and then just beyond a sign, it took a sudden turn and a rapid descent began, into what appeared in the darkness to be a canyon. The hot blasts of air that soon struck us indicated that we were headed for a lower level, and worst of all, we could neither identify nor remember this road. Some distance down we stopped, turned around in the sand with considerable difficulty and managed to get back to the summit. Thinking we had taken the wrong road, that the right one should lead along the summit of the ridge. But back at the starting point we did find two faint tracks in the sand, and these only ran about 50 feet and turned back into the course we had already taken, so we knew we would have to retrace our steps. We did so, and a little farther on, all trace of a road disappeared and we found ourselves going over sage brush and rocks in a widening wash that led continually downward. When further progress seemed impossible, we stopped for the night. Pauline stayed in the machine, Sam slept on the ground a short distance away, and I laid down alongside the machine. It was a hot night and no cover was needed. Then dark clouds arose to blot out the radiant track of the moon, shadows deepened in the canyon, and soon only the stars appeared in the vast vault above, and through the sage brush a strong wind howled mournfully. Having slept little or none, Pauline and I were stirring before sunrise, and looking down the wash which seems to stretch away into the interminable distance, we were surprised to see a man approaching. It was Sam. Being concerned as to where we were, and in an endeavor to find a road, he had wandered down the wash during the night, and unable to find his way back to the machine, had laid down and slept where he was and retraced his course at daybreak. We were terribly thirsty, but there was no water, and very little in the radiator. In a further endeavor to get our bearings, we went down the wash, climbed one of the ragged cliffs and anxiously searched that vast, silent void of desert and mountain for landmarks. Conjectures as to the location of Silver Lake and Soda were numerous, and at last we practically admitted that we were lost. Then the sun rose and the temperature changed from a sultry heat to a fierce blast that increased every moment. Sam suggested to drain the water out of the radiator into the canteen and start over the range and try to find our destination. This idea was abandoned and we determined to make an effort to get back to the summit. So we packed up, took a mouthful of the dirty water out of the radiator, and then the machine began its climb up the wash to the summit, and over the rolling course back to the signs and the junction point previously mentioned. I am sure three people never watched as carefully as we did for any road that might lead off from the one we were retracing, but none appeared. At the junction point we held another parley. There was no water to drink, the machine had only enough to go a few miles farther, we had been on the only road pointing to Silver Lake and could not find it. The last resort was to go in search of Cave Springs, five miles north. Then the machine made another desperate effort to get through the sandy road, and two miles up on the Cave Springs road we came across the remains of an abandoned mine. Sam thought sure the direction was right for Silver Lake and had identified landmarks up to that point, but the mine threw us off, and there was no water in sight.

Two miles farther we came to the head of another canyon, and the road leading down to this, or rather what had been a road before it was washed out, was so rocky and steep that to descend it seemed almost impossible, and Sam stated that with the water in the radiator nearly gone, if we ever got down, we could never get out again. He suggested that we fill the canteen with what was left and try that direction for Silver Lake. But weakened from loss of sleep, no water, and in the terrible glare and heat, Pauline and I did not feel equal to it, and we knew that Silver Lake lay some miles distant, in some direction, provided we could ever find it. To retrace our steps to any known spring was over 30 miles. If we went down the canyon wth the machine and found no water, we could not get out, so I think at heart we felt we were up against it in every way, and in the midst of the awful desolation and silence, I am inclined to think some dark pictures arose in our minds. Something had to be done, and at last, resigned to our fate, whatever it might be, we started in the machine down that winding, dangerous road into a narrow, rock-ribbed canyon. A mile and a half, or more, down the canyon, at a turn in the road, some willow trees came into view, and as we approached some doves flew out. “That means there’s water near,” said Sam, and we hardly whether to grasp it as a hope or not, because we knew what it meant if we did not find the springs. A short distance ahead I jumped out and started on the run for what appeared to be a spring walled in. It was simply a shelter, but arund another turn a sign appeared, and before I reached it I noticed the direction it pointed, and very plainly the sign, “Cave Springs.” The silence of that barren, rocky cavern was rent with a volley of whoops and a concentrated rush in the direction of the sign; and there in a niche in the rocks was a nice cool spring. The surface was covered with bird feathers and bits of sage brush, but by brushing this aside we could get clean water, and it seemed comparatively pure. The surroundings were quite unusal. It was a little rock cavern, not over a hundred feet long, very irregular, and in an easterly direction we could look down a long slope into the southern end of Death Valley – a weird, glistening, blinding patch of sand and alkali, a thousand feet or more below, bordered on the eastern side by the hazy, purple tinged mountains of the Panamint Range. On the south side of the cavern we found numerous holes in the conglomerate rock, remains of stone houses, or rather small rooms that had doubtless sheltered prospectors in the long ago, and one little dug-out, resembling a prospect hole, afforded shade and rest even in the hottest part of the day. It was just about noon when we arrived, and the sun blazed and scorched like an oven, but in the shade of the rocks we rested, ate a good lunch, had plenty of water to drink, and without much comment realized that perhaps the finding of the water prevented a desert tragedy, because Silver Lake is far south of Death Valley, and had we not found the spring and gone in that direction, I would not care to imagine the consequences. We poured the contents of our 5-gallon can into the fuel tank and filled this with water. Our vacuum bottle which had contained buttermilk on the way out, was also filled to say nothing of ourselves, and when it came to stocking up there was no limitation. Feeling now that we were prepared for a siege, we bade farewell to our oasis and the terrible valley below and began that fierce climb out. With the motor racing on lowfgear the machine grabbed and plunged and fought its way to the top of the canyon over the rocks and shade that just about tore the tires to pieces. Then we went back to the junction point, and seeing nothing else to do, again went back over the road that we had retraced – the only one indicated by the signs as being the Silver Lake route. Every foot of it was watched carefully for a road leading south, which we were sure was the right direction. Then we gave up entirely and quit conjecturing, and with an outburst of laughter Sam and I admitted that we were sure “horned.” Here another situation presented itself. We had been over this road, down the canyon the night before – twice – had been to the place where the road disappeared entirely. What was the use of going back there again. And if we did go and could not find Silver Lake, we would not have enough gasoline to get back to Barstow. We went as far as we dared – to the summit of the canyon, and here Sam and I climbed out to one of the nearby rocky points in a final attempt to get our bearings. And there, far ahead and below, beyond where we had stopped, stretching away across the sand waste like a tiny yellow thread, a road appeared, topped the distant sand dune, turned south, and beyond that and between two mountains, we made out what we determined to be Silver Lake. Still another range remained to be crossed.

Back at the machine a further discussion was held. Out in that land of mirages and treacherous canyons, we might be off. If we went down there and did not find our town, we would not get back on account of gasoline, and there was a grave danger of the tires giving out at any time, and if they did, it was simply impossible to go over the rough passages on the rim. But we finally agreed to it, and for the fifth time went over that stretch leading down into the wash, and there, not over 20 feet from where we had stopped during the night, we found a faint trace of a road. Quite a bit of it had been wiped out entirely, and this had thrown us off. This new course led down to the wash and finally into the long stretch across the valley, and holding on with both hands and our breath for fear the tires would let go any minute, we went after it. An hour and a half later we circled the rim of the sand dune and dropped down into Silver Lake, got a drink of soda, some food, and just at dark pulled into camp. It was a hot night. Sam and I went in the pool in an endeavor to cool off. We slept on cots out on the screen porch, where the hot wind nearly blew us to pieces. In the morning we made the rounds, looked over the place, posted signs, inspected the wagon, took a last look and at 2 o’clock started on the homeward trip.

At Silver Lake we again stocked on eats, gasolone and water, and the next big proposition was to get across that valley and up the wash without the tires failing. Out of the Silver Lake the sand was so deep that not even the bloomin’ Ford would pull it, and Pauline and I had to push the outfit. But we got back – to the summit, the roller coaster country too, and at dark reached our calculated destination – Garlick Springs, where we camped for the night. Here, on the road, is a nice spring, a little corral, a watering trough, and a little shack that is visited occasionally by its owner. We had a little campfire, fried some bacon and had a simple meal. And then we lay with our faces to the sky, with its myriads of bright stars and the soaring moon; there in the heart of the desert where the grim mountains watched like silent specters and the cool night breeze swept down to lull us to sleep. There in the midst of the elements that God made and glorified, far from the haunts of human institutions, selfishness and strife, what a contrast it seemed, and I know that little experience led us all to a greater appreciation of one another and particularly the One whose power hath for so long blessed us and who surely led us on, over the desolate places where death lurked, and where dangers lured. Somehow it reminded me of the journey of life – the desert experiences as well as the bright spots along the way, and of the power ever near, supreme yet silent as the elements, watching, guiding, keeping guard over us. It brought to mind the beautiful words of the Psalmist: “O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thoughts afar off. Thou compasseth my path and my lying down, and are acquainted with all my ways. Whither shall I go from thy spirit? or whither shall flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me and thy right hand shall hold me. If I say, surely the darkness shall cover me, even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day; the darkness and the light are both alike unto thee.”

The following morning we arose, rather glad to stir ourselves because the last hours were rather cold, and packed our stuff again for the last lap of the journey. Without a mishap we reached Barstow, then on to Victorville, down the pass, and at 7:30 arrived at Los Angeles. Thus ended the most interesting, rough and dangerous trip we have ever taken. The few photographs I am enclosing may be of interest to you.

Mother states she hopes to be in Atlanta soon, and that she will be permitted to see you occasionally. I wish this might be my privilege also, but for the present this seems impossible. Perhaps in the course of events and the outworking of Divine Providence we may see each other face to face, but even if this is not possible, then we are resigned to whatever the situation may be, knowing that a greater purpose is being accomplished.

“Lord, tho hast been our dwelling place in all generation. Before the mountains were brought forth, or even thou hadst formed the earth and the world, even from everlasting to everlasting thou art God. So teach us to number our days that we may apply our hearts unto wisdom, and let the beauty of the Lord our God be upon us; and establish thou the work of our hands upon us; yea, the work of our hands establish thou it. There shall no evil befall thee, neither shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy ways. Peace I leave with you, my peace give I unto you, let not your heart be troubled, neither let it be afraid. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty and dominion and power, both now and forever.”

With a special prayer for your comfort, blessing and guidance, and a like expression of love and sympathy for all of the dear brethren with you in bonds, I am, as ever,

Your most devoted son,

MALCOLM RUTHERFORD


4 - Malcom's Bible


(with grateful thanks to Brian, current owner of the book, who provided the graphics from it along with other useful input acknowledged below)


Several decades ago a Bible Student came across a Holman’s Linear Bible (c. 1902 with ZWT references) in a book resale shop in Van Nuys, California. It was in very poor condition, but she noted a picture of Pastor Russell that a previous owner had pasted inside the cover. This prompted the purchase and the volume was subsequently rebound.

It now appears that this Bible had once belonged to Malcom Rutherford, the only son of Joseph Franklin and Mary Rutherford. After the death of his second wife, Eleanor, Malcom spent his last years in that area. (He and both his wives are buried side by side in the Forest Park Memorial Cemetery, Glendale, Los Angeles County, California.)

The link with this Bible to the Rutherford family starts with the picture of CTR pasted inside the book. The picture has been cut from a magazine or paper and has been much folded and taped together before being attached. It is a portrait that was regularly used in convention reports c. 1905-1907.  Just above the picture are two small scripture paste-ins, the kind of thing regularly found in Manna books of the era. One was for a Sister Boerger and the other for a Sister Rutherford.


The sticker on the right is addressed “Dear brother Rutherford” and signed “sister Boerger.” The sticker on the left is addressed to “sister Boerger” and signed “sister Rutherford.”



We do not know who “Sister Boerger” was. There was an Annie Boerger who wrote a filler for the August 2, 1922, Golden Age magazine. But whether she had any connection with the Sister Boerger in the Holman Bible is not known.

However, the key names are Brother and Sister Rutherford.

A close check on the flyleaf where one would expect to find the owner’s name yields three names. They are actually very faint and were written in pencil. Either someone has tried to erase them or they have just faded with age. However, modern photographic technique has been able to restore the names, and I am very grateful to the present owner of the volume, Brian K, who has achieved this.


The three names are:  J. F. Rutherford, Mary M. Rutherford, and M. C. Rutherford.

It would have been nice if all the three names were original signatures, but this is not the case. We have J. F. Rutherford’s signature from a personal letter written in 1914, and this is a different hand.


We do not have Mary Rutherford’s signature (unless it is on the paste-in). However, we do have examples of Malcom’s signature. From his WW1 draft registration document in 1917 this is how he signed his name.
Moving forward in time this is how he signed his registration document for WW2 in 1942.

All the names in the Holman Bible are in the same hand. Brian sent me a comprehensive analysis of the handwriting, and is confident that this is in Malcom’s own hand. I have no reason to doubt this.

So, the area where the Bible surfaced, the stickers naming Brother and Sister Rutherford, the names of the three members of the Rutherford family on the flyleaf and a handwriting comparison indicates that this was most likely Malcom’s own Bible.

But why would Malcom keep this Bible, since he did not stay with his parents’ religion? We must remember that Malcom was a Bible Student for a number of years. As noted in previous articles he signed a Manna and was working in Brooklyn Bethel with both parents at the age of 17 in 1910. He travelled from Liverpool, UK, to the United States on the Lusitania in 1911 as “Pastor Russell’s manservant.” The same year he appeared in the convention report as one of CTR’s stenographers. He was stenographer for his father in the Rutherford-Troy debates in Los Angeles in 1915. When first submitting his draft papers in 1917 he claimed exemption on the grounds that he was a member of the International Bible Students Association. When his father was jailed he wrote a long letter of support published in the St Paul Enterprise newspaper at end of 1918. And although he eventually ceased to be an active Bible student he remained in contact with both his parents.

The Holman Linear Bible with ZWT references was published in 1902. Malcom would have been only 10 then, and his parents only fully embraced the faith later. So the Bible could have been a gift from CTR back in the day. It could have first belonged to Malcom’s parents or just his mother. Since he lived with his mother for a while he could have inherited it from her, even as late as her death in 1962. There are all sorts of possibilities, some more credible than others, but on present evidence we just don’t know. If we could find the mysterious “Sister Boerger” it might help, but that would only give us a rough date for the stickers that bear her name, not when they were added to the volume as it now is. And there may have been more subtle evidences of provenance removed when the volume was rebound.

If only for nostalgic family reasons one can imagine Malcom keeping the Bible. But then in extreme old age or after he died, the Bible ended up in a resale shop. But for those who love books and who loved history, it is good to know that it has been rediscovered and still survives.

Tuesday, 3 December 2019

Bible House family - 1906



The date 1906 is written on the back of one collector’s copy of this photograph. However, another copy came to me with the date August 1907 attached to it, but with no documentary evidence. Yet another copy surfaced which just said pre-1909, which obviously has to be true because that is when they moved to Brooklyn. Also Estella Whitehouse married Isaac Hoskins (both in the picture) in January 1908. If any readers have positive documentary proof for the date it would nice to know.

Most will recognise a few of the people. Bohnet, Van Amburgh and Hirsh leap off the page for me. CTR is not there (a fanciful thought, maybe he was behind the camera) and neither is his sister Margaret, although Margaret’s daughter, Alice Land, is there.

I had a little difficulty working out rows one and two until I carefully checked the feet in the photograph. The rows are counted from the front to the back.

Addenda: I have it on very good authority from someone who has checked all the directories year by year for Allegheny that this group of people were there in 1907. A future article will cover the personnel in Bible House year by year. When that article is eventually published it will replace this one, which will be taken down at that point.

Friday, 29 November 2019

Some you win... Some you - don't...


This is a brief tale of a search that in some ways led to disappointment. Being based in the UK I was asked if I could find the last resting place of the Edgar family. As well as their speciality of pyramidology three of the Edgars, John, Morton and Minna (two brothers and a sister) also wrote a series of little booklets. One of them by John “Where are the dead” was instrumental in attracting the interest of a young man named Fred Franz before the First World War.
We knew from printed accounts that they were buried in a family plot in the Eastwood Cemetery, Glasgow. There are two cemeteries of this name, an Old and a New, but the date of the first interment identified the site as being in the Old.

Were there memorial headstones? Would there even be a pyramid? That is not as fanciful as it sounds. Here is the grave for Piazzi Smyth.


And here from a Bible Student publication is a grave marker in Yeovil, Somerset, for a Bible Student, William Hallett, who died in 1921.


The cemetery records in Glasgow had not been transcribed, let alone posted on the internet. But I was able to make contact with a Family History Society in Glasgow and a member very kindly did a search for me. Almost immediately the burial registers for the family were found.


John bought three adjoining plots and later a fourth was added, totalling plots numbered A-950-953. Sixteen members of the extended family were eventually buried here. The last interment was in 1968. Any modern generations of the family, if they still exist, obviously moved elsewhere.

The next step was a visit to the area and again a willing volunteer from the area visited the site and took the following photograph. The graves numbered A-950-953 are both sides of the tree in the foreground. One wonders what size the tree was when these plots were sold originally.


There are a few memorials standing, which at least enable one to fix the correct site, but alas, none for the Edgar family. In UK cemeteries vandalism and sheep with itchy bottoms have eliminated a lot of memorials, but it would appear from the photographs that the Edgars never did have a lasting memorial installed.

Realistically, had there been anything like a pyramid there, it would have been found and publicised long before now.

So this is a non-story really. But you never know until you follow everything up what may or may not be discovered.

Wednesday, 27 November 2019

Photodrama films




Those who love the Photodrama of Creation will recognize these frames from the end of the sequence on the flood, with the tinted sequence of the ark that ends with the rainbow appearing.

After the footage was meticulously copied frame by frame, the key nitrate stock in private hands was donated to the George Eastman museum as they have the professional facilities for its preservation.

Also the following document has come to light from the time which details the order and contents of all the slides and moving pictures from the production.


Interestingly it is dated November 17, 1914, and stresses that this revised schedule should be followed “implicitly.” Although the Photodrama started life as a three parter for a very short time, it had been shown in four parts for most of 1914. The extra part was not so much adding extra material as making each performance of a more manageable length for audiences of the day. But one wonders what changes were deemed necessary by November of that year.

Monday, 18 November 2019

Handling the Tetragrammaton in English translations



William Tyndale’s translation from Exodus 6 as first published in 1530.

This blog has already republished two articles from the journals of The International Society of Bible Collectors, one on Herman Heinfetter and one on Age to Come Bibles. This third article, which dates from 1988, was published originally in Bible Collectors’ World. It has not been updated since its original publication.

The article was specific to translations of the commonly called Old Testament. It has no direct connection with the Bible Student movement (although ZWT used the name Jehovah over two thousand two hundred times, starting with the supplement to the very first issue of July 1879 through to the end of 1916). And the modern Watchtower Society has produced the New World Translation, which extensively uses the form Jehovah. As such, the subject matter may be of interest to some blog readers.

Footnote numbers are printed in red.


A past issue of The Bible Collector (No. 57) contained an article on “The Divine Name in Bible Translation.” This described some Bible versions of the past 150 years that restored the Divine Name in the text in some readable form, generally as Jehovah or Yahweh. The purpose of this article is to illustrate how this translation problem has been handled in at least a dozen different ways in English language versions of the Old Testament (OT).

The background only need be covered briefly here. The special name for God in the Hebrew text is written as four letters (Greek: tetragrammaton, hereinafter abbreviated at TG). These letters are usually transliterated as YHWH. By about 700 AD Jewish “masters of tradition” (Massoretes) were adding a system of vowel points to indicate the accepted pronunciation. When handling the TG, vowel points for Adonai (Lord) and Elohim (God) were deliberately inserted. This reminded the reader that “Lord” or “God” should be substituted in public reading. It had long been Jewish practice not to pronounce the sacred name. When translations were made into Greek, and later Latin, it became accepted practice to substitute words such as “Lord” in the translation. The first English versions from the Latin simply passed on this earlier decision.

This background has resulted in two opposing viewpoints amongst translators today. One is to follow the long established practice of substituting a title for the TG, usually LORD in all capitals. Smith and Goodspeed’s American Translation calls this following “the orthodox Jewish tradition.” 1 However, there are certain texts such as Exodus 6:3 where many feel the sense is incomplete without a proper name. On such occasions many leave tradition and insert a form of the TG. This pattern, started with Tyndale, was popularized by the KJV which used the form Jehovah on four occasions. 2

The alternative view is that the name should be consistently restored in the English version, wherever this can be supported by the Hebrew text. Depending on the actual text used this can vary between 5,500 3 and nearly 7,000 4 times. It is held that later Jewish tradition should not be the determining factor. If the earliest extant manuscripts (including the Dead Sea Scrolls) use a distinctive name so many times, then accurate translation demands the same. But what form should the name take?

There are of course many translations that do not fit comfortably into either above category. Some appear very inconsistent, using names or titles on the apparent whim of the translator (cf. Living Bible). The New Berkeley Version (1969) even manages to contain both Jehovah (Exodus 6:3) and Yahweh (Hosea 12:5) within the same translation!

An attempt will now be made to describe some different ways the TG has been handled in the history of OT translation. The following survey does not claim to be exhaustive. The dates in brackets relate to OT publication, which in many cases will mean the complete Bible. An asterisk (*) following the date indicates that the volume is featured in Herbert. 5

LORD/GOD

The reasons for substituting the title LORD have been outlined above. Versions consistent in this practice include Revised Standard Version (1952*), New American Bible (1970), New American Standard Version (1971), Good News Bible (1976) and New International Version (1978). These are amongst the most popular versions in use. The general reading public for whom they are addressed can easily remain unaware of the TG, unless they check a forward or footnote. Even in Exodus 6:3 the form LORD is retained.

It is interesting to note that the supervising translator of the Good News Bible, Robert Bratcher, has recently commented: “A faithful application of dynamic equivalence principles would require a proper name, and not a title, as a translation of YHWH…In the matter of the names for God, the GNB is still far from being a ‘perfect’ translation.” 6 It can also be noted that the NIV text used in Kohlenberger’s Hebrew Interlinear (1979-86) has restored the form Yahweh.

Other popular versions of the 20th century that generally use LORD, but make an exception in Exodus 6:3 include New English Bible (1961*). American Translation (OT 1927*), and Basic English (1949*). The usual practice is to print LORD in capitals when it substitutes for the TG. (This is not always the case. The much reprinted Douay-Challoner version uses small case letters, creating a problem of identity in Psalm 110 v. 1: “The Lord said to my Lord.”) Where the Hebrew text reads Lord, YHWH, rather than the obvious tautology Lord, LORD, most versions read Lord God (with or without capitalization). In such cases, the word God becomes a substitute word in translation for the TG.

To try and make a distinction in Exodus 6:3 some RC versions have transliterated the Hebrew word for Lord as ADONAI – cf. Douay-Challoner and Knox (1955*).

JEHOVAH

The three vowel sounds in the pointing used by the Massoretes led eventually to the sound Jehovah in Latin and then English. The first to use this form in English translation (as Iehouah) was William Tyndale (1530*). Some writers still erroneously credit him with inventing this spelling.7 Tyndale used Iehouah at Exodus 6 v. 3 and LORD elsewhere. The earliest English version to regularly use Jehovah where the TG occurs appears to be that of Henry Ainsworth (1622*). This writer has the 1639 folio of Ainsworth’s Annotations upon the five books of Moses and the books of Psalms, printed by M. Parsons for John Bellamie, and Jehovah (or Iehovah) is used throughout. According to Herbert, Ainsworth’s Psalms first appeared in 1612, and the Pentateuch from 1616. In his annotation on Genesis 2 v. 4, Ainsworth commented: “Iehovah - this is Gods proper name.

It commeth of Havah, he was, and by the firft letter I. it fignifieth, he will be, and by the fecond Ho, it fignifieth, he is…Paft, prefent and to come are comprehended in this proper name as is knowne unto all…It implieth alfo, that God hath his being or exiftence of himselfe before the world was, that he giveth being unto all things…that he giveth being to his word effecting whatfoever he fpeaketh.” (Although outside the scope of this article it should be noted that the form Jehova was previously used extensively in the Latin Bible of Tremellio and Junio first published in four parts over 1575-79.)

A little later in the 17th century than Ainsworth, the poet John Milton published his translation of the first eight Psalms (c. 1653 and now sometimes found bound with his poetry) in which he uses Jehovah fourteen times.

The 18th century saw a number of portion translations use Jehovah extensively, such as Lowth’s Isaiah (1778*), Newcome’s Minor Prophets (1785*). Dodson’s Isaiah (1790) and Street’s Psalms (1790*). The 19th century brought a flood of new translations that consistently used this form for the TG, including those by Benjamin Boothroyd (from 1824*). George R. Noyes (from 1827*), Charles Wellbeloved et al. (from 1859*). Robert Young (1862*), Samuel Sharpe (1865*). Helen Spurrell (1885*) and John Nelson Darby (1885*). The 20th century has seen other forms of the TG gain in popularity, but Jehovah has still been the consistent choice of the American Standard Version (I901*), the RC Westminster Version (from 1934*), New World Translation of the Hebrew Scriptures (from 1953*), Steven T. Byington’s Bible in Living English (1972), Jay Green’s Hebrew-English Interlinear (1976) and less consistently in Kenneth Taylor’s Living Bible (1971). The popular New English Bible (1961*) uses Jehovah in such verses as Exodus 6 v. 3.

A large number of portion translations and lesser known works could be added to this list. However unusual the sound might appear to an ancient Hebrew, after centuries of use “Jehovah seems firmly rooted in the English language.”8

YAHWEH

Based partly on studies of proper names that incorporate the TG, many scholars favor Yahweh as the correct pronunciation. The use of this Hebrew form has steadily increased in recent years.

Who then was first to use Yahweh in translation? It is not so easy to be categorical. Certainly the first major translation of the complete OT to consistently feature Yahweh was J. B. Rotherham’s Emphasized Bible. The OT was first published in 1902*. Rotherham devotes much space to explain his use of Yahweh in preference to the popular form Jehovah. 9 Interestingly, in his later Studies in the Psalms (1911) Rotherham reverted to Jehovah on the grounds of easy recognition.10

However, Rotherham was not the first in print with Yahweh. Just one year earlier in 1901* James McSwiney’s translation of the Psalms and Canticles used the form YaHWeh on occasion. If McSwiney should prove to be first this is perhaps a little unfair on Rotherham. His OT translation was already completed by 1894, when the publication of Ginsburg’s Critico-Massoretic Hebrew Text caused him to delay publication to revise the whole work. 11

Since the turn of the century many others have followed these examples. The Colloquial Speech Version (from 1920*) published by the National Adult School Union used Yahweh. So did many translations of portions, such as S. R. Driver’s Jeremiah (1906), Gowen’s Psalms (1930), Oesterley’s Psalms (1939) and Watt’s Genesis (1963). The 1960s saw a number consistently use this form including the Anchor Bible (from 1964) and the popular Jerusalem Bible (1966).

A. B. Traina’s Holy Name Bible (1963) uses Yahweh, and is also consistent in Hebrewizing other names as well. In Traina’s NT (1950*) Jesus is Yahshua. 1979 saw the commencement of Kohlenberger’s NIV Hebrew Interlinear using Yahweh. Additionally, many popular versions that use LORD have chosen Yahweh for Exodus 6 v. 3, including An American Translation (1927*) and the Basic English Bible (1949*).

Returning to the question of who was first to use this form - if one allows for variant spelling, one can go back at least to 1881* when J. M. Rodwell’s Isaiah used the form Jahveh. The same spelling was used in T. H. Wilkinson’s Job (1901*) and G. H. Box’s Isaiah (1908*). Other spellings since then include Jahweh used by Edward J. Kissane in Job (1939*) and Isaiah (two volumes: 1941-43*). In his Psalms (two volumes: 1953~54*) Kissane reverted to the traditional spelling: Yahweh. Another slight variant is Iahweh used in Bernard Duhm’s translation of The Twelve Prophets (1912). Yet another is Jave used on a number of occasions by Ronald Knox in his OT (two volumes: 19490)12 In the popular one volume Bible of 1955 Knox dropped this completely and reverted to LORD in the text and Yahweh in occasional footnotes. Then there is Yahvah used in the Restoration of Original Sacred Name Bible (1976), a revision of Rotherham’s translation. Like the similar work of Traina this also Hebrewizes other names. In the NT (1968) Jesus becomes Yahvahshua.

TETRAGRAMMATON

Another approach has been to literally include the TG as four letters in the translation. “In the Beginning - A New Translatin of Genesis” by Everett Fox, consistently uses YHWH in the main text. Of course this is unpronounceable! In his forward (p. xxix) Fox discusses the use of Lord, Jehovah and Yahweh, and advises “as one reads the translation aloud one should pronounce the name according to ones custom.” Here we have a modern translator truly being “all things to all men” (1 Cor. 9 v. 22 NIV).

This device had previously been used by several late 19th century versions. J. Helmuth’s literal translation of Genesis (1884) and E. G. King’s Psalms (1898) both favored the form YHVH. Another slight variation was provided by the Polychrome Bible (c. 1890s) which used JHVH. Additionally, a number of Jewish versions use the TG in Hebrew characters at Exodus 6:3 with a footnote advising the reader to substitute “Lord” – cf. New Jewish Bible (from 1962) and JPS ed. Margolis (1917*).

While these forms are unpronounceable, they can at least be recognized by the average student. But what does one make of the Concordant Version OT (Genesis 1958*) that consistently uses Ieue? On close examination of the CV’s transliteration key Ieue proves to be none other than YHWH. The pronunciation guide suggests it should be read as Yehweh - which at least looks more familiar! After publishing all the prophets using Ieue, the translators with Leviticus (1983) reverted to the form Yahweh.

ETERNAL

Jehovah, Yahweh and similar forms are often described as transliterations since they incorporate in some way the four letters YHWH (JHVH). In this area of semantics, Eternal is a rare attempt at actual translation; in other words, an attempt to express the meaning of the name! 13 Most authorities link the TG with the Hebrew verb “to be” (or “to become”) and it has been variously defined as “the one who is, who was and who will be,”14 “to exist - to be actively present”15 and “he causes to be.”16 (cf. Henry Ainsworth quotation above).

As translation “The Eternal” has been criticized 17 and apart from James Moffatt (1924*) few others in English have used it, although it is popular in French translations like Segond. In his forward Moffatt explains how he was poised to use Yahweh, and had he been translating for students of the original would have done so, but almost at the last moment followed the practice of the French scholars.18 Isaac Leeser (1854*) had previously used Eternal in Exodus 6 v. 3, Psalm 83 v. 18, and in an unusual combination for a Jewish version at Isaiah 12 v. 2 as “Yah the Eternal.”

Even if it could be agreed that Eternal (or another expression) accurately conveys the meaning, all other names in translation remain as names. Why should different rules apply here? One awaits with some trepidation an English version that translates the meaning of all names. The appearance of a “Sacred Meaning Scripture Names Version” can only be a matter of time.

This article has concentrated on the TG in the OT and the various decisions translators have made. Over the years a few NT translations have appeared that have also included the TG in some recognizable form. The basis for this has usually been in OT quotations, and more recently on the evidence of some early Septuagint fragments. This more controversial area can perhaps form the basis of a future article.

Footnotes

1 - An American Translation, preface p. xiii.
2 - Exodus 6 v. 3, Psalm 83 v. 18, Isaiah 12 v. 2 and 26 v. 4 (also in a few compound place names)
3 - Jay Green: Interlinear Hebrew/English Bible (1976) preface p. xi.
4 - J. B. Rotherham: Emphasized Bible (1902) Introduction p. 22.
5 - Historical Catalogue of Printed Editions of the English Bible 1525-1961, Darlow and Moule (revised A. S.
Herbert) BFBS 1968. A number of the portion translations mentioned in this article are not in Herbert.
6 - Bible Translator, Vol. 36, No. 2 (Oct. 1985). pp. 413. 414.
7 – cf. Dennett: Graphic Guide to Modern Versions of the NT (1965) p. 24. The spelling Iohouah was used by
Porchetus de Salvaticus in 1303 (Victoria Porcheti adversus impios Hebraeos).
8 - Cambridge Bible for Schools and Colleges (1 and 2 Samuel) 1930 edition. Note 1. On the Name Jehovah. p. 10.
9 - Rotherham: Forward. pp. 22-29.
10 - Studies in the Psalms (1911). Introduction, p. 29.
11 - Rotherham: Forward, p. 17.
12 - Knox (1949 two volume edition) Psalm 67 v. 5. 21; 73 v. 18: 82 v. 19; Isaiah 42 v. 8; 45 v. 5, 6; etc.
13 - Bible Translator, Vol. 36, No. 2 (Oct. 1985). pp. 401, 402.
14 - Idem. p. 402.
15 - Lion Handbook of the Bible (1973) p. 157.
16 - Interpreter’s Dictionary of the Bible (1962) Vol. 2, p. 410.
17 - Steven T. Byington: Bible in Living English (1972). Preface p. 7: “much worse by a substantivized adjective.”
See also Bible Translator Vol. 36, No. 2 (Oct. 1985), p. 411.
18 - James Moffatt: Forward pp. xx, xxi.

The promised article on New Testament translations using some form of the Tetragrammaton was never completed, but some of the research ended up in the book Your Word is Truth: Essays in Celebration of the 50th Anniversary of the New World Translation of the Holy Scriptures, edited by Anthony Byatt and Hal Flemings (published 2004).