"Well we expect to get arrested"; the hounding of widows, mothers, wives and daughters in 1918 America

Guest post by Gary

Previous studies involving the response of early Bible Students to militarism in World War One have usually concentrated efforts on the leading figures of the movement or those who forged a path as conscientious objectors. In both instances the protagonists have been male. However, recent work by Jay Beaman, a sociologist with an interest in ‘Christian Pacifism’ from the Warner Pacific College in Portland, Oregon, reveals that female Bible Students in the United States played a significant role in promoting a theology which became increasingly unwelcome when the country joined the war. Drawing on his extensive database, Beaman noted that “what was surprising, besides the ability to gather notes on 1,890 persons of the IBSA faith, was the large number of women in the data, and the specific nature of the conflict with the larger society which had placed them in significant peril.”

Using this data, and in response to the recent suggestion by historian Zoe Knox, this article makes a start in enabling these lesser known “voices of ordinary Bible Students who suffered as a consequence of their anti-war convictions” be heard. Their comments are often brief, consisting of those repeatedly followed by Government agents investigating their activities and consequently working to their own agenda.  But their experiences speak loud and clear.

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In early April 1918 a Mr Evans entered the Estate Agents office of Cynthia Belle Scott, a 47-year old of Seattle, Washington.  He said he needed a five roomed accommodation to house his family.  While Scott searched for the details, we can imagine him glancing at a headline in a newspaper he holds and expressing some concern at the war and state of the World, perhaps questioning 'where it all is leading to?' As she finds the details he requests, she agrees that these are indeed "'perilous times' just as the Bible foretold" before going on to highlight some good aspect of the house chosen.  At this point, Evans appears to lose interest in the house and asks her what she meant when she said these things were foretold?  Evans listens intently to her reply and occasionally interjects enquiring whether she thinks the war being fought in Europe is wrong, and how she feels about those fighting in it? How does she view President Woodrow Wilson?  What does she think about Patriotism and what will be the fate of America if the Kingdom she predicts comes about?

After the discussion Scott offers a time to show Mr Evans the house but he politely declines.  Despite his seeming interest, Evans never intended to purchase a house but visited with an ulterior motive.  Evans was one of the hundreds of patriotic men and women who had volunteered to police fellow citizens suspected of having pro-German tendencies and who therefore might be considered a threat to national security. He had started to investigate Scott following a tip-off from a local lay preacher named D.H.Mothern. Mothern had reported a conversation he alleged to have had with Scott a few weeks earlier in which, he believed, Scott made seditious statements indicative of her pacifist and pro-German sympathies.  At the time Mothern warned Scott that "you will be liable to get arrested for saying those things", to which Scott surprisingly replied, "Well we expect to get arrested."(1)

Scott's expectation wasn't realised. Unlike Emma Martin, mentioned in an earlier article, she did not get arrested. However, elsewhere throughout the States at this time, other women of like mind and heart and of all ages faced similar challenges. One source alone lists 36 named female adherents involved in incidents. Of these, 7 faced vigilante mob action, 11 experienced house raids and 15 were arrested, of which 10 were imprisoned, the earliest known to have been a Mrs C.L. Knowles, from Bogosha, Oklahoma. (2)  This list also included Fay R. Smith, from Marshfield, Oregon, who as a result of a complaint by two Presbyterians was jailed for twenty-four days and, as a result, lost her employment. 

 

A different story, but also illustrating the effects of prejudice, involved Madeline Clausen, a young daughter working at the French Battery and Carbon Company at Madison, Wisconsin.  Given the alternative to buy a war bond or quit, she chose the latter and subsequently aroused suspicion and investigation, along with her family, for her decision. (3) Being interrogated concerning their beliefs and religious literature by self-appointed citizens with well-intended patriotic sympathies was unpleasant enough, but it pales into insignificance compared to the experience of others who faced not only government agents but also local vigilante groups excited by and working in league with such individuals. Accounts from the period of women being hounded and run out of town occurred in a number of locations.  For instance, at Mammoth Spring, Arkansas, on 30 April 1918 Minna B. Franke was mobbed and compelled to close out a $10,000 stock in one day and leave town. (4) At Fontanelle, Iowa, Etta Van Wagenen was forcibly driven out of town, (5) while at Bandon, Oregon, Edith R. Smith was run out of town with her son Walter, who was in naval uniform at the time having returned home on furlough. (6)

“Distributing Promiscuously”

As can be imagined, if possession of literature connected to the faith of these women was cause for concern, when some started to proselytise and share this literature, alarms bells started ringing.  One incident, amusing in part, involved a report of two young women "distributing promiscuously copies of the Kingdom News" in Fort Worth, Texas.  Government agents had gone to question them only to find that by the time they arrived the suspects had cunningly left the area using a Ford automobile.  The matter was reported to the local Police Chief.  Several police cars were hurriedly dispatched, presumably with sirens blaring, in chase of the women.  The vehicle was intercepted, and the suspects apprehended and taken to the police office. Upon investigation by Police Chief Porter the women were found to be to Lela F. Woodward and Irene Hertzog.  The Police Chief naturally insisted on knowing who had told them to do such a thing in Fort Worth and noted that "these ladies are very smart and attempted to evade guilt by making the statement that the Lord had told them to distribute these papers." Needing to be seen to be firm, he reported that "I reprimanded them very severely in a gentlemanly manner."  In this way, what might otherwise have been seen by some as a couple of housewives on an afternoon jaunt chatting with a few neighbours somehow became the subject of a sinister plot, danger and criminal melodrama. (7)

 

A "very old lady ... not at all vicious"

Another who attracted considerable attention from the authorities was a 76-year-old widow named Sarah Story, apparently a native of Missouri but spending considerable time in Monroe, Louisiana in March 1918.  While here she would chat with local people about the Bible and distribute The Finished Mystery and other IBSA literature with anybody suitably interested.  These books were left with those willing to pay for the cost of publication.  However, Story also generously left the book with any who were interested but unable to pay due to financial hardship. Apprehended on 4 March 1918 the congenial Story explained clearly her opinion that she "could not see any wrong or harm whatsoever in the circulation of this book" and consequently she saw no reason, including the threat of arrest and imprisonment, why she should stop her ministry.  In a scene reminiscent of Miss Marple, confusion reigned as her gentle but assured disposition disarmed the local authorities who seemed unable or unwilling to deal with this out-of-towner who they must have hoped would soon leave them undisturbed. In time she is assumed to have returned to Missouri. But her case rumbled on until March 1919 when the authorities decided that it was unlikely that any jury would ever possibly convict her in a court of law.  The decision not to take further legal action concluded that she was a "very old lady ... not at all vicious" but "a little abnormal in her religious belief."  In fact, she shared the same belief as many other females victimised and intimidated across the United States during this period.  In terms of disposition she was peaceable like others.  Why then let her off?  By this time the war had ended it wouldn't look good to press charges against such a gentle soul who reminded so many of their favourite Auntie. (8)  Having a slightly whacky, but aged, relative was excusable; after all, did not 'Uncle Sam' himself fit just such an image? (9)  It was thought better to simply label Story as well meaning, though somewhat dotty.

Fending off the “'beast of the field' upon whom the wrath of God would surely be visited”

Although lacking the gentle disposition of Story, another aged, but equally resilient, Bible Student was Lula Jackson of Fort Worth, Texas. Her home was visited twice by Sheriff Rodgers to demand surrender of Bible study textbooks. But she apparently rose to the challenge calling him a religious persecutor and “'beast of the field' upon whom the wrath of God would surely be visited” and while she admitted having a copy of The Finished Mystery, she said that “it was her religion and that she defied the whole United States to take it from her." The Sheriff may not have been quite so determined and decided that, in view of the fact she was so old and frail, it was best not to arrest her. (10)

Gertrude Antonette Woodcock Seibert’s attachment to the Bible Students was well known.   An entry from the Woman’s Who’s Who of America says she was an active member of the IBSA and credits her for writing the Daily Heavenly Manna for the Household of Faith, a Bible Student publication offering daily texts on Scriptural themes and various poem books supported by her art works. Seibert was under investigation by a Federal Agent on 10 May 1918 who resided in the same hotel as her in New York to track her movements. He called her “one of the leaders of the above Society,” a term that - had she known it - would have amused her. Bible Students didn’t tend to think in terms of rank and even if some did, she held no presumption to being such and, indeed as the Woman’s Who’s Who of America account stated, she was “opposed to suffrage on scriptural grounds.” (11)

 

But what caused females of all backgrounds and ages to be the focus of such vigilant and even vigilante attention from individuals who in normal circumstances might be considered as paragons of virtue?  Each of these women held one faith in common.  In earlier days the name Millennial Dawnists became common, while critics labelled them 'Russellites' after Charles Taze Russell, the leading figure in the movement. (12) By 1910 they identified themselves as members of the International Bible Students Association, a name they retained until 1931 when they took on the name more familiar to most, Jehovah's Witnesses. (13) Central to Bible Student thinking was the teaching of the Kingdom of God which would bring untold blessings to mankind after a period of considerable distress culminating in the battle of Armageddon.  The thought comes across in the Lord's Prayer which includes reference to "Thy Kingdom come, thy will be done on earth, as it is in heaven."  However, the idea finds its roots in Old Testament where Daniel speaks of a time when God would set up a Kingdom that would never be brought to ruin and that would destroy man made governments which have always ultimately disappointed. (Daniel 2:44) The Bible explains these have always fallen short because “it is not in man that walketh to direct his steps” successfully. (Jeremiah 10:23). (14) For an authority to hear such words expressed concerning some unexpressed time far off probably isn't unduly worrying, especially when it has no reason to expect its own tenure in government to last beyond the next election. However, based on his understanding of chronology and scripture, since as far back as 1876 Russell had been highlighting the year 1914 (15) as significant, so much so that no Bible Student was surprised when the gunshots of Sarajevo led to World War One. It mattered not to the American government whether Russell's understanding was right or wrong, but at a time when they were mobilising every available citizen to support their "war for righteousness," any political, philosophical or religious elements that taught otherwise were an annoyance they could have done without.

In his first book, The Divine Plan of the Ages, published in 1886, Russell reminded believers that neither Jesus nor the apostles interfered with earthly rulers in any way. "On the contrary, they taught the Church to submit to these powers, even though they often suffered under their abuse of power. They taught the Church to obey the laws, and to respect those in authority because of their office, even if they were not personally worthy of esteem; to pay their appointed taxes, and, except where they conflicted with God's laws (Acts 4:19; 5:29), to offer no resistance to any established law. (Rom. 13:1-7; Matt. 22:21) The Lord Jesus and the apostles and the early Church were all law-abiding, though they were separate from, and took no share in, the governments of this world." (16) As a result, Russell explained that those “who aspire to office in the coming Kingdom of God, should neither covet the honors and the emoluments of office in the kingdoms of this world, nor should they oppose these powers. They are fellow citizens and heirs of the heavenly kingdom (Eph. 2:19), and as such should claim only such rights and privileges under the kingdoms of this world as are accorded to aliens." (17) Considering themselves as aliens and temporary residents in this world, the Bible Students 'otherworldliness' enabled them to give their entire attention and effort to preaching the Kingdom of God. "If this is faithfully done, there will be no time, nor disposition to dabble in the politics of present governments. The Lord had no time for it; the apostles had no time for it; nor have any of the saints who are following their example." (18)

In addition to the avoidance of politics, female Bible Students held to the New Testament understanding of male headship and consequently held no aspirations of holding oversight in the Bible Classes that swiftly arose from Russell's teachings.  However, this is not to say that they served little purpose within the Bible Student movement.  Zion’s Watch Tower of 1881 held the headline "Wanted, 1,000 preachers" and invited committed readers, male and female, to serve as Colporteurs devoting their time to the harvest message at a time when "the opportunity for seeking the prize of the high calling to joint heirship with Christ ... is soon to end." (19) It seems unlikely that Russell's target was quickly met, since many male adherents had business responsibilities and sometimes large families to provide for which kept them busy no matter how zealous they were for their newly acquired faith.  However, female readers of Zion's Watch Tower, especially those middle class, single and without dependent children, had more time, opportunity and often greater zeal than their male counterparts.  Consequently, whereas the nominal churches gave little opportunity for female preaching, the Watch Tower message gave them free reign to express their faith publicly.  Further the non-political emphasis of the Bible Student message kept them focused on religious themes while other capable women of the time were minded toward temperance, prohibition, female suffrage and emancipation.

 

Women who choose the path advocated by Russell, such as Emma Martin, gained a tremendous sense of purpose and satisfaction in their life since in their preaching they considered themselves as serving as "ambassadors for Christ" himself. (20)  Indeed, such a ministry, they believed, was preparing them for their future employment as kings and priests in Christ's heavenly Kingdom. (21) Watch Tower articles were quick to stress that zeal spent in such public ministry was not cause for a Christian to boast, and that none could ever earn their salvation through works, since this was only possible as a result of God's undeserved kindness through Christ. (22) Yet, at the same time it seemed only natural that as spirit begotten Christians these individuals would not want to hide their light under a bushel, but rather would unselfishly share with others the grace they had received.

Consequently, acceptance of Bible Student teachings placed all believers on the margins of American Society. (23)  This was not a difficult place to be before the war, and even during the years 1914 to March 1917 when President Wilson had exhorted Americans to display political neutrality "in word and deed."  But when the nation moved to become an avid war participant from April 1917 onward, this changed everything.  Suddenly, to be on the fringe of American society placed members in an extremely uncomfortable position: one in which they could barely be tolerated. Exempt from this vulnerability, perhaps, was the 48-year-old Colporteur Emma Martin, who had lost in death both her child in 1910 and her husband in 1916.  There seemed little further she could lose through keeping quiet about her faith and, from her perspective, everything she could gain.  For the vast majority, however, life in America, especially in Spring 1918, proved quite an ordeal.  Yet, delicate though it was, their theology had already prepared Bible Students for just such an eventuality, as we shall see.  It was for precisely for this reason that Cynthia Scott had said, "well we expect to be arrested."

But what led to Emma Martin being convicted of sedition while individuals like Cynthia Scott and Sarah Story remained free?  As has been said, sedition - like beauty - often appears to belong in the 'eye of the beholder.'  As is common at times of national crisis, the authorities thought it necessary to make an example of some members of society so as to intimidate and discourage others, while individuals found it useful to prove their Americanism by stigmatising those less committed. The incident involving Martin gave those seeking to find it precisely the opportunity they wanted.  No investigation as to the motive of those reporting Martin's activities was deemed necessary. Unlike Story, Martin was in her late forties and not 76 years old.  While no more determined, perhaps her disposition was deemed belligerent by those in authority, unlike the sweet, but dotty, Story.  In the case of Scott, her investigation did not involve The Finished Mystery book and reached a very different conclusion than was the case with Martin. In compiling his report, Evans also visited and listened to Scott's accuser, Mothern, for over an hour, in fact.  Evan's explained that Mothern was employed as a day watchman at the Meecham-Babcock Shipbuilding Company.  "He is obliged to sit in one place out at the end of a dock, where he commands a good view of the yards and his entire time is spent brooding and suspecting everybody that appears on the horizon. ... He is still labouring under a lot of Stone Age ideas ... and he attempts to enlighten the people.  His main argument over and over was that" people who believed as Scott did "were absolutely wrong because they did not believe as he did ..." (24)

Evans stated that Mothern "was not reporting Mrs Scott for her alleged remarks, which he could not prove, as much as he was attempting to get her under the limelight" for holding the belief she had.  Evans summed up his findings by saying that he found Mrs Scott "very broad minded and entirely in accord with the Government except that their faith could not kill; but would suffer death if called upon to do so. They are being persecuted by people who know nothing of Pastor Russell's work."  Interestingly, Evans went beyond his brief in simply investigating Scott and concluded that he believed that "this entire opposition to the belief of the I.B.S.A. is the direct work of the clergy of Orthodox churches." (25) A similar conclusion was reached in Ray Abram's classic Preachers Present Arms. (26)  It continues to be the explanation of Jehovah’s Witnesses to this day.

References:

(1) IBSA MID-FBI data file 170884

(2) The Golden Age, issue 29 September 1920, 712-717. There can be little doubt that the list included some of the most notorious incidents of IBSA prejudice experienced.  Even so, when compared with Government records now available from World War One involving wholesale spying and investigation of individuals from the group it becomes apparent that, at the time, the IBSA knowledge of such surveillance was limited and that the The Golden Age list represents no more than a snapshot of what was going on.  Indeed, it seems apparent that rather than exaggeration, the faith has under-estimated the extent of its unpopularity during this period and recorded merely the tip of the iceberg.

(3) IBSA MID-FBI data file 204882.My thanks are due to Jay Beaman for drawing attention to these valuable files and his remarkable work.

(4) The Golden Age, issue 29 September 1920, 713

(5) Ibid, 715

(6) Ibid

(7) IBSA Old German Files (OGF), FBI 63296, 1-999, 253

(8) Sources for Story’s account include the National Civil Liberties booklet entitled War Time Prosecutions and Mob Violence, 23, IBSA NARA DC RG60 #114 and various local and national newspapers.

(9) See Christopher Capozzola’s description of James Montgomery Flagg’s iconic image of American government in Uncle Sam Wants You – World War 1 and the Making of the Modern American Citizen, 4-5

(10) FBI OGF 63296, 2nd File, 953

(11) Woman’s Who’s Who of America for 1914-1915. WWI US FBI OGF. Jay Beaman records ID 92625

(12) Jehovah’s Witnesses - Proclaimers of God’s Kingdom (1993), 150

(13) Ibid,151. The name was adopted by resolution at the Columbus International convention on 26 July 1931.

(14) All scriptural quotes are from the King James Version.

(15) Per the article by Russell in October issue of Bible Examiner.

(16) The Divine Plan of the Ages, 266

(17) Ibid

(18) Ibid, 267-268

(19) Zion’s Watch Tower, April 1881, 7 [Reprints, 214]

(20) Quote from 2 Corinthians 5:20

(21) Revelation 5:10, Galatians 3:28

(22) See, for instance, Zion’s Watch Tower November 1884 article entitled ‘Faith and Works.’ 5, Reprints, 688

(23) This is a development of the idea expressed on pages 93 & 94 in Gerhard Besier’s keynote lecture at the 2016 Glasgow conference Faith and the First World War,entitled ‘Harmonizing Conflicting Demands and Emotions – Christian Believers During the First World War’. Besier based his comments on Bible Students in World War One Germany. The idea is also implicit in the title of Emily Baran’s study of Jehovah’s Witnesses in the Soviet Union, entitled Dissent on the Margins: How Soviet Jehovah’s Witnesses Defied Communism and Lived to Preach About It.

(24) IBSA MID-FBI data file 17088

(25) Ibid

(26) Preachers Present Arms, 183-184

Who Built the Pyramid?

Edmund Kohler from 1927 newspaper

So who built the pyramid?

No it wasn’t Djoser or Khufu or other ancient Egyptians. We are talking about the pyramid monument that stood for a little over one hundred years on the Watch Tower Society’s plot in United Cemeteries, Ross Township, near Pittsburgh, PA.

From 1905 to 1917 the Watch Tower owned a cemetery company called United Cemeteries. Charles Taze Russell was buried there in November 1916. Most of the 90 acre site was sold at the end of 1917 to the Northside Catholic Cemetery, which adjoined their land. The Society just kept back certain small areas for their own use, the most notable one having a central monument in the middle of the plot. A seven foot high pyramid was erected in early 1920, designed to list the names of all those buried nearby.

When the Bible Students held a convention in Pittsburgh in 1919 some visited the grave and also visited the stoneworks “nearby” to see the pyramid under construction. It was natural that as well as new cemeteries springing up off what was now called Cemetery Lane, some companies would also provide monuments to order. One such company built the pyramid.

It was the Kohler Company, founded by Eugene Adrian Kohler (1865-1922). Eugene was born in Germany, came to America in 1892, was married in 1893, and was finally naturalised as an American citizen in 1917. He and his wife Lena had six children including Edmund Kohler (1894-1971), who joined the family business and eventually took it over. In the 1910 census Eugene is listed as Proprieter, Monumental Works.

Eugene died comparatively young from pulmonary tuberculosis, directly linked to his work as a stone cutter. He was buried in 1922 in the former Northside Catholic Cemetery, now known as the Christ Our Redeemer Catholic Cemetery. But it was Eugene who cut the stones for the pyramid. The monument was hollow, made up of four triangular sides leaning towards each other on a concrete base, with a capstone holding it all together. Originally it contained a casket full of books and documents and photographs as a kind of time capsule of Watch Tower progress and history. Ultimately, this “treasure” would cause the pyramid’s downfall.

While Eugene cut the stones for the pyramid, his son, Edmund, then sandblasted the sides to carve out the names of those buried nearby. When the pyramid was put together in early 1920 there were nine names inscribed over three of the four sides. As it happened, the idea was soon abandoned. More were buried there, in fact today one can safely say that the site is fully used, but no further names were ever added to the monument.

Edmund’s history is summed up in census returns from 1920 through to 1950. In 1920 he is stone cutter (monumental works), 1930 he is letter carver (monument), 1940 he is letter cutter (stone cutting company), and 1950 he is proprieter (monumental business).

On an undated business card the business is described as: Edmund Kohler, Modern Cemetery Memorials.

When he died, his obituary in the Tampa Tribune (Florida), 25 January 1971, stated the company’s title was Memorial Art Works.

In the mid-1960s, Edmund retired and the site was sold to Fred Donatelli Cemetery Memorials. They still operate there. The new company inherited some records from the Kohler business including those relating to the pyramid’s purchase and construction. However, in the early 1990s the Donatelli Company was visited by a representative of the Watch Tower Society, who was given the documents. We can be reasonably certain that the pyramid was broken into in early 1993 and the casket of memorabilia stolen. The edifice was left in a dangerous state, and it may be that the documents were needed to see how best to quickly repair it before a side fell on someone and killed them.

Move forward to recent times. The pyramid was broken into again on several occasions – probably because idiots didn’t realise the contents were long gone. It was patched up from time to time. But in 2020 the capstone disappeared (again) which held it all together. Also this time the cross and crown motifs were badly damaged on all four sides.

What was interesting this time is that someone took a photograph of the revealed space. Someone had written in the cement what appear to be the initials F K and the year 1919. Allowing for cement dust to encroach on this in part, we can reasonably assume that the Initials were E K.

Was that Eugene, or more likely Edmund? Yet again the whole structure was in a dangerous state, and the decision was ultimately taken that enough was enough and it was to be taken down and taken away.

It was finally taken down on September 1, 2021, and now lives on in photographs, as a time capsule of how things once were. What was nice to see is that the nine names on the pyramid sides - that disappeared with it - have been restored on simple stones now placed in the same area.

(With grateful thanks to Corky Donatelli who provided valuable information and sent me on my journey and James S Holmes, Watchtower of Allegheny Historical Tour, for the modern photographs)

The Royal Albert Hall

The Royal Albert Hall in London was opened in 1871, named by Queen Victoria in memory of her late husband. Over the last 150 plus years it has been the venue for countless events, concerts, exhibitions, and speakers. The latter have included Winston Churchill, Albert Einstein – and Charles Taze Russell and Joseph Franklin Rutherford.

CTR used the Albert Hall on a tour in May 1910, and later, The Photodrama of Creation, featuring him on movie film, was shown at the venue in 1914.

J F Rutherford used the venue in 1920 to give his world famous lecture Millions Now Living Will Never Die. Here is some advertising material for that meeting.

He was back at the venue in 1926 to give, among others, the lecture World Powers are Tottering – The Remedy.

Then, shortly before the outbreak of World War 2, he was back in 1938. This time, the key talk was Face the Facts. Here is some advertising material for that meeting.

The Albert Hall was central in London and back in those days one of the few venues that could hold such a large audience.

Following the war, larger gatherings in Britain tended to use sports stadiums that could hold greater numbers than existing indoor venues.

(With thanks to Tom who provided scans of the advertising material)

John Paton's Diary (1900)

In 1981 Lucile Swain Hough donated a typwritten transcript of the diary of John Henry Paton for the year 1900 to the Almont Public Library. Paton and his extended family lived at Almont, Lapeer County, Michigan, for most of his life. His magazine The World’s Hope was published there from 1882 to 1916.

Paton of course was an early associate of CTR and wrote for Zion’s Watch Tower before starting his own paper to promote Universalist views. He is a good source for historical research because he tried to keep in touch with many people, and his paper reveals the subsequent history of a number of early associates of CTR after they parted company with him.

What happened to the original diary is unknown. How accurate and complete is the transcript is also unknown. What we have is not very detailed, often brief notes about events and people, many of whom will mean nothing to a modern reader. But there are a few insights, and this article tries to extract the few items that link up with Watch Tower history.

The title page tells us who provided the transcript.

Lucile Hough was a grand-daughter of John H Paton. Her mother, Annie Paton Swain (1883-1969) was a daughter of John Paton. Lucile would have known John Paton as a child; she was 12 years old when he died and was living at the same address in the 1920 census.

Paton traveled widely, especially making use of the railways, electric cars in cities, horse and buggy, and also the new fangled motor car. However, it was the railway that made longer journeys possible. The same would hold true for Charles Taze Russell. Paton regularly listed where he stayed (or “staid” as he always spelled it) and where he dined. He commented regularly on the weather and how his health was. Back home he saw to it that his paper The World’s Hope had full copy and came out on time.

Paton had been ordained as a Baptist minister, before switching to Advent Christian, and then had furrowed his own path with Nelson Barbour, CTR, and finally his own independent Universalist ministry. However, he was quite prepared to preach anywhere that would have him. From the diary, he seems to have had most invitations from Baptist and M.E. Churches. As shown by his death certificate he viewed himself throughout his life as a clergyman, a “preacher of the gospel” but with the title “Rev.”

As the Rev. John Paton, he expected financial reimbusement for his efforts. This comes up quite early on in the diary. Visiting Richland on Sunday, January 14, he commented “Preached three times for M.E. minister, morning and night in Richland.” But after listing his sermons - “Rec’d no money.”

Like many of the era, he supplemented his income from preaching and publishing by engaging in some small scale farming. So there are entries like November 26: “cow taken sick.” November 27: “cow suffering.”  November 28: “cow died.” But all was not lost – after preaching at Peck and Yale (north of Detroit) on December 20: “Rec’d $10.25 towards a new cow.”

A few personal details emerge. Paton had been involved in the American Civil war and regularly attended military reunions. One such in the diary was on August 23, 1900, in Detroit. Paton wrote: “Attended reunion of my old regiment and met about 100 of the boys. Aunt Addis went with me on the river with regiment.”

One such reunion four years earlier had been photographed. I am grateful to John Paton Marshall, a great grandson of John H. Paton, who made the photograph available. This one was taken at the Chicamauga and Chattanooga Military Park on September 18, 1895, and shows men of the 22nd Michigan Infantry, Volunteer 1st Division Reserve Corps. The cross at the very bottom of the photograph shows where John Paton is placed, and to his right are two of his brothers, first brother David and then standing to the right of him brother William.

Paton was also a Freemason and on December 3 attended the lodge meeting at Peck and Yale where a new “master” was installed.

Paton’s brief comments shed light on contemporary controversies at times. In the mid 1890s there was interest in the wider Bible Student community in a movement founded by Cyrus Teed, who rebranded himself as a Messiah figure named Koresh, and who founded a commune in Estero, Florida. One of his distinctive beliefs was that the earth was hollow with the sun as a kind of giant battery in the center. There was controversy in Pittsburgh in 1895 when one of the Watch Tower Society directors, Augustus Weimar, among others, defected to what became called Koreshanity. When Koresh died his followers believed he was only in a state of suspended animation, so refused to bury him until the issue was forced by public health officials. His mausoleum on the coast was demolished by a hurricane and his coffin washed out to sea and lost. This bizarre tale and the connection with certain former Watch Tower adherents was discussed in The Watch Tower and the Koreshan Unity if you use the search facility on this blog.

One might have thought that the interest in someone so off-the-wall would have soon petered out in the mid-1890s. But here in Paton’s diary for 1900, in an entry for June 18 from Peck and Yale he showed that many in his circle were also fascinated. Paton simply wrote: “All seem gone on Koresh.” Alas, there is no further comment on the subject.

 

It has been fun checking some of the names, but most have been readers of The World’s Hope or friends and family who do not have any obvious link to Watch Tower history.

One name took some time. On September 1 Paton visited Hattie (Brown) Rice. At the time he was visiting places like Pontiac and Orchard Lake, within striking distance of Detroit.

There was a Hugh Brown Rice who featured in very early Watch Tower magazines at the same time as Paton. It would have been nice to make a connection, but that has not been possible.

Hugh Brown Rice was someone who nearly wrote for Zion’s Watch Tower, but never did. His story is covered in the article H B Rice – an Impecunious Man, which can be found by using the search facility on this blog. Hugh Brown Rice wanted to be an Age to Come evangelist linked to The Restitution paper, but as business ventures failed and his family grew, financial pressures kept thwarting him. He eventually got a “proper job” and by the end of his life ended up quite financially secure.

The only two people named Hattie Brown Rice I could trace were a Hattie Brown who married a Rice, and then as Hattie Brown Rice married again. The other was a Harriett Blanche (with the sobriquet “Hattie Brown”) Rice born in 1872. Neither seems to have any connection with Hugh Brown Rice of fleeting Watch Tower association. But neither do they have any obvious connection wth John Paton.

Tiptoeing onto firmer ground there were two areas he visited where some familiar names from Watch Tower history appear.

There was Chicago where he spoke at meetings at 6006 Green Street over September 18-19. On the 19^th he wrote: “Had good meeting at night. Sister Russell present… Bro. Keith present.”

Taking “Brother Keith” first – Benjamin Wallace Keith had played one key role in what became Watch Tower history. As an associate of Nelson Barbour he had noted that the Emphatic Diaglott rendered the Greek word “parousia” as “presence” rather than “coming.” When brought to Barbour’s attention this was a key factor in the teaching of an invisible second presence for Jesus Christ. Keith supported Barbour and wrote for his magazine and knew CTR well when he came on board. When Barbour and CTR split, Keith supported CTR and the fledgling Zion’s Watch Tower magazine. He was listed on the front page as a regular contributor from its start in July 1879 until early 1881.

When John Paton split from CTR and founded The World’s Hope, Keith chose that path and was often mentioned in its pages. Keith’s story can be found in Separate Identity volume one.

Perhaps of even greater interest is a reference to “Sister Russell.” Was this Maria or someone else of the same name? Paton would have known Maria quite well as he officiated at her wedding to CTR back in 1879. Also Maria would have cause to visit Chicago because her brother Lemuel, a lawyer, lived there. It was to Lemuel in Chicago that she first went when she left CTR in 1897. If this is our Sister Russell, it appears that she still kept in contact with some from the old community and had fellowship with them in 1900.

There are two other references to the name Russell in the diary. From December 14: “Expected to go to Assyria (probably the township in Michigan), but received no reply to my letter to Bro. Russell.”  There seems no way of knowing whether Paton would have written to CTR this long after their parting, or whether this was an unrelated “Brother Russell.” Either way, he didn’t get an answer.

The other reference to the name was in Indianapolis on July 29, Paton wrote: “Did not preach, but visited. Attended meeting of Russell people.” We note that, unlike some visits to Baptist and M.E. Churches, he wasn’t invited to speak on this occasion. But it also shows that long after the original parting of the ways there was still some contact between many individuals.

As well as Chicago there was one other area Paton visited where names from the past appeared. Over July 10-12 he was in Pittsburgh.

On July 10 he wrote: “Saw Mrs Carnahan, Conley & Walshan’s. Staid at Bro. Mann’s.

On July 11 he wrote: “Called at Dr. Buvinger’s and Bro. Englands, & had lunch at Mrs. Buvinger’s.”

On July 12 he left Pittsburgh for Elyria and wrote: “Avis met me at Station…Had evening meeting at Bro. Sherwood’s.”

So on July 10 he saw, among others, Mrs. Conley.  She was the widow of the first Society president, William Henry Conley. Conley had faded from view in the early 1880s and when the Society was incorporated in 1884 was no-where to be seen. He surfaced again with a letter of support over the Conspiracy Exposed and Harvest Siftings issue in 1894. But his religious journey had taken him elsewhere. Paton continued to visit him and in Conley’s obituary published in The World’s Hope for August 1, 1897, stated how “many times during these (more than twenty) years I have shared the hospitality of that the Christian home.” Had Paton not been away on his travels to receive the news too late, he would have attended the funeral. Conley’s obituary in Paton’s magazine was written by W.I. Mann.

So on the same 1900 trip to Pittsburgh, Paton visited Mann as well, and as he put it “staid” with him.

W I Mann as he was in 1900.

(With thanks to Bernhard who supplied the photo)

William Imrie Mann (1844-1930) had been around in the Nelson Barbour days, and when Zion’s Watch Tower started he was listed as contributor in the first issue, the same as Keith (see image above). He compiled a new hymnal for the paper’s readers called Songs of the Bride in 1879. When Zion’s Watch Tower Tract Society was incorporated with CTR as president, Mann was vice-president. He resigned as a director in December 1891 and was officially replaced on April 11, 1892.

Like Keith, Mann was mentioned in the pages of Paton’s magazine. After his separation from CTR, he was mentioned in a letter CTR wrote to his wife Maria (Russell vs Russell 1906, exhibit 2, letter to “My Dear Wife” dated July 9, 1896). Here CTR lists some former associates who he now accuses of “evil surmisings and slanders and envy,” Mann is the first name on the list.

Another name from the past from the Pittsburgh trip is Buvinger. On July 11 Paton had “called at Dr. Buvinger’s and had lunch at Mrs Buvinger’s.” Although the name does not occur in Zion’s Watch Tower, the Buvingers were early associates of CTR. The original Dr. Buvinger had written letters to Barbour’s Herald of the Morning and George Storrs’ Bible Examiner, before supporting Paton. He died in 1891 but his widow (Mrs. Buvinger) lived on until 1925.

There is an interesting insight into Paton and the Buvingers in The World’s Hope for February 15, 1892 (I must thank Separate Identity volune one for the reference). The widow Emma Buvinger wrote Paton expressing appreciation for what he taught and how her two sons were now much interested. She asked Paton if she could have a photograph of himself and his wife. Paton offered to sell her one for 25 cents. A choice of three poses was offered.

The final names to consider here are those of Avis Hamlin and a Brother Sherwood.

As noted above, on July 12 Paton left Pittsburgh for Elyria and wrote: “Avis met me at Station…Had evening meeting at Bro. Sherwood’s.” The same names occur later in the year when he again visited Elyria. On October 19 in an entry about reaching Elyria by train: “Avis and Bro. Sherwood met me. Meeting at Sherwood’s.” The next day’s entry noted: “had another meeting at night at Sherwood’s.”

Avis was Avis Hamlin and she is mentioned in Zion’s Watch Tower. In the August 1880 issue CTR wrote that he would be visiting Elyria in his travels and noted that “Elyria meetings are in the charge of Sister Avis Hamlin.” These were meetngs of an independent fellowship because in October of that year Nelson Barbour’s Herald of the Morning announced plans to visit Elyria, “where Avis Hamlin may arrange.” According to the write-up in the November 1880 Herald three of the meetings were held at Avis’ home.

The story of Avis and the house church at the home of her friend (and possible relative, Thomas Sherwood) is told in Separate Identity volume one. She supported Barbour for some years, and hosted a visit of CTR, but ultimately chose John Paton in her later years. She would write a letter of appreciation for Paton’s October 1900 visit which he published in The World’s Hope for January 15, 1901. Thomas Sherwood died in 1902 and although Paton took the funeral and wrote an obituary he did not memtion Avis on that occasion (See The World’s Hope, May 15, 1902).

When Paton was greeted by Avis at the train station in 1900 she was already into her eighties. She soon became the oldest local resident in Elyria and as such became a bit of a celebrity. She featured regularly in snippets in the local paper.

For her 90^th birthday she had her photograph in the paper, and her life story partly told. From the Elyria Republican, February 27, 1908:

On the occasion of her 93^rd birthday, the newspaer reported that she recited a selection of poetry for some of her guests and “sang a little song for a favored few.”

With an election coming up, one of the last stories about her was from The Chronicle-Telegram for November 24, 1911.

The reference to “Lacked the Pants” is linked to an anecdote on why she hadn’t tried one of the new fangled aeroplanes as yet. Avis was determined to vote for women’s suffrage in the next election in February 1912. Sadly she wasn’t to make that date, but died on the last day of December 1911.

Regretably, the relevant issue of Paton’s magazine, The World’s Hope, is not available; but one may assume that he gave Avis an obituary, and may even have traveled to Elyria to conduct her funeral.

She was buried in the family grave of Edith Morehouse in the Ridgelawn Cemetery in Elyria.

A memorial exists, but doesn’t seem to have been photographed, and reportedly is now illegible on two of its four sides. However, the names that survive include those of Avis Hamlin herself (1818-1911), Andrew Morehouse (1840-1883) and Edith Morehouse (1849-1898). Andrew was Avis’ son by her first marriage to Samuel Morehouse, and Edith was Avis’ daughter-in-law. Andrew and Edith’s son, Max Morehouse (1865-1923), a prominent businessman, was a regular visitor to grandmother Avis in her final years.

Paton’s diary ended appropriately on December 31, with just a few brief notes for the first week of January 1901. His final entry for 1900: “This is the last day of the last week of the last .month of the last year of the Nineteenth Century. We sat up to see the New Year in. Good by (sic) 1900.”

As noted at the start of this article, it is a shame that the original is missing, and that diaries for other years do not appear to exist today.

Radio handbill 1930

Radio leaflet covering the activities of six Californian IBSA classes in November-December of 1930. Note that two of them were still advertising the “Frank and Ernest” format for official Watchtower programs at the end of 1930.

Cedar Point Ohio - photographs

Some photographs have come to hand from around 100 years ago that feature well-known Bible Students. I am grateful to Robert who has made the photo album available. It is entitled Cedar Point on Lake Erie.

The earliest photographs are from the 1919 convention at Cedar Point, Ohio. Many are of unknown groups of people and general views of the venue. But the following are those of named people many readers will know.

J F Rutherford

W E Van Amburgh and sisters

 

A H MacMillan and Sister Christiansen

 

J A Bohnet

 

Oscar Magnuson and friends (Bro and Sis Graig)

 

Shield Toutjion

W F Hudgings and wife 

Although Hudgings did not stay with the IBSA he was imprisoned as part of the case against the book The Finished Mystery.

 

W M Wisdom and wife 

Wisdom was later responsible for the book Memoirs of Pastor Russell.

The album also contains some photographs from the 1922 convention at the same venue.

 

W E Van Amburgh

 

W E Van Amburgh (again)

 

Clayton J Woodworth

 

R H Barber

 

M A Howlett and wife

Although the album cover reads Cedar Point, there are also a few pictures from the Columbus Ohio convention of 1924.

 

Clayton J Woodworth and friends. 

These are F T Horth and Robert and Marie Nash.

 

J F Rutherford and Jesse Hemery 

Notice how tall Rutherford is. His passport application states he was 6 feet 2 inches in height.