Whatever happened to those faces in the old photographs?

(reprinted from another blog with permission)

When the Apollo 11 astronauts were hurtling back to earth in 1969 after the first moon walk, ground control picked up some unusual sounds. It turned out one of the astronauts had on his early version of a “Walkman” some music – the track was “Mother Country” by John Stewart. In another life (and definitely under another name) I have recorded some of Stewart’s work and gained radio airplay, but not this track.

A key line in the song is: “Whatever happened to those faces in the old photographs?” I always find this fascinating to consider. And the photograph below from a Photodrama of Creation showing in Toledo, Ohio from the end of January, beginning of February 1914 is in such good definition in the original that you can make out many of the faces.

Here is the photograph along with some selective enlargements. With thanks to Brian for sending it.

 

Then selective enlargements. Click on them to make them larger.

 

The Photodrama may have made a big impression on all those young people standing there. So, whatever happened to those faces in the old photographs?

SI vol 2 Kindle

 Because Amazon cannot get its act together, the Kindle version of Separate Identity, vol 2. is no longer available.

Personal Note

 I am still open to guest posts. I cannot contribute to this blog as I wish. I smoked once as a child and never after. It made me sick as a dog, and I learned my lesson. However, I've been diagnosed with a growth on my left lung. I will be in and out of hospitals for the next few months.

So please help keep this blog alive. Contribute something.

Neutralizing a Perceived Subversive Threat

‘Neutralizing a perceived subversive threat': Censorship, threats, persecutions and prosecutions used to keep 'at arm’s length' a peaceable religious community in World War One America

Guest post by Gary

At 3pm on 24 February 1918, Pastor William A. Baker was due to deliver a Bible lecture entitled "The End of the World, Relation of the World War Thereto" at Grants Pass, Oregon. Accommodation had been booked in advance and advertised several days before in the local press. However, on arriving both the speaker and those invited to attend were surprised to find the doors "nailed up" and their access barred. Baker, a Portland resident small in stature but known to his friends as the “Little Giant," was invited to discuss the matter on the following day and appeared, with a colleague, at the court house before a committee of 30-40 men from the local counsel of defence along with the Mayor, the Sheriff and the Manager of the Opera House he was to use. His introductory 'good morning' greeting met with silence. He was promptly told to answer the following four questions with only a simple yes or no: Are you a member of the Red Cross? Are you a subscriber to the Liberty loan? Have you purchased thrift stamps or savings certificates? Are you wholeheartedly and unreservedly backing the government's war program? To each question he answered 'no', but when he attempted to qualify his answer to the final question, he was told that no debate would be tolerated. He was then instructed to leave the room and a vote was taken to deny him the right to speak at any event locally or to distribute literature in the city. (1)

 

William A Baker: the 'Little Giant'

So, what had led to the cancellation? The local counsel of defence had read newspaper reports concerning actions taken against members of the International Bible Students Association in Canada, which suggested, to their mind at least, that the 'Russellites' - as they were colloquially called in America - would be unsupportive of the war, perhaps disloyal, and even seditious. Consequently, the Ashland Tidings reported on the same incident a few days later using the heading 'Pro German Not Allowed to Lecture'. In many respects this minor episode in the life of an American city in the Great War mirrored the wider attitude of American society toward the Bible Students for the following year. Until it was over, and the national aim achieved, Bible Students such as Baker would barely be tolerated. Even after the conflict, when the attitude of many in society had softened, their reputation remained. It was not hard for Bible Students to contemplate a teaching they had held long before they had become so unpopular: they were "no part of the world" but were, rather, "citizens of a heavenly kingdom". (2)

 

Three days later the Rogue River Courier reported on its front page of the sudden investigation of the Brooklyn, New York, office of the International Bible Students under the heading 'Government Raids Russell Headquarters', noting that literature had been seized and turned over to the public attorney who was to determine if it was seditious. It commented that the raid was "said to have been made in connection with the arrest recently of followers of the Russell sect in Toronto, Ont., where five persons are on trial with publishing and circulating a book called The Finished Mystery". No mention was made by this issue of the paper regarding the earlier events in Grants Pass, but the connection was made in public consciousness, and for many the earlier decision now appeared justified by reason of the government's more recent action. (3)

 

By way of protest, a letter from Pearl Easterling, a local Bible Student, appeared in the Ashland Tidings on 4 March 1918 attempting to correct the 'Pro German' headline of a few days earlier. It explained that the Bible Students were not opposing the war measures but, since the US government saw reason to make allowance for those whose conscience didn't allow them to fight, simply making use of this right. It explained that it was "preposterous to suppose that the I.B.S.A. is pro-German when its members first suffered martyrdom at the hands of the German autocracy" where, it claimed, "over one hundred had been shot for their religious convictions." However, the protest fell on deaf ears as increasing newspaper reports appeared, in Oregon and elsewhere, of Bible Students being arrested for distributing literature that was under suspicion. (4) In Medford, Oregon, for instance, a crowd of several hundred threatened violence. George Maynard, whose house was being used as the centre of local Bible Student activity, was seized by a mob who stripped him and "painted a huge iron cross upon his body, giving him until Monday to leave" according to the Laramie, Wyoming, Boomerang, of 15 April 1918. The paper also warned locals of the imminent arrival of a certain Pastor W.A. Baker who was due to speak at the Lyric Theatre. The intention of the article, headed "100 Percent Americans. Awake!", was clear. (5)

 

"Suppressing one densely packed theological rant"

 

Bible Students could never be 100% American, and this was a time when anything less just wasn't enough. To many these reports justified the claim that Bible Students were seditious. Besides, even if this had not been the intent of the Bible Students, the increased public attention given to them served notice to any would-be traitors that Uncle Sam was not to be messed with. Religious historian Philip Jenkins noted that the setting involved one publication in particular:

 

In 1918, when federal and state authorities were deeply concerned about pro-German subversion and sabotage across the United States, much of their activity focused on suppressing one densely packed theological rant, namely The Finished Mystery. (6)

Indeed it was this Bible Student book which highlighted their premillennialist views and the profound indifference of Bible Students to 'Babylon the Great' and her daughters, the religions of the world which had too often compromised the standards of God in exchange for favors received at the hands of worldly governments. It is usually assumed that The Finished Mystery was an attack on all religions other than Bible Students. It is true that it was highly critical of the role of religion in supporting the war, but not all clergymen were condemned. In fact, it quoted from two at length who were as equally disgusted with those who praised the Prince of Peace on the one hand, while championing the God of war with the other. (7)

 

The authorities took great exception to pages 247-253, especially the following comment:

 

Nowhere in the New Testament is patriotism (a narrow minded hatred of other people's) encouraged. Everywhere and always murder in its every firm is forbidden. And yet under the guise of patriotism civil governments of the earth demand of peace-loving men the sacrifice of themselves and their loved ones and the butchery of their fellows, and hail it as a duty demanded by the laws of heaven. (8)

 

When the US Department of Justice termed distribution of the book a violation of the Espionage Act on 14 March 1918 it started their campaign at "Neutralizing a perceived subversive threat", as Lon Strauss has aptly commented. (9) It only became a matter of time before various states took action against Bible Students responsible for both its publication and distribution. Just three days later at Third Avenue, San Bernardino, California, a small number of believers met in a private house to discuss the Bible. On this evening something unusual happened. A knock was heard on the door and four men outside asked if they could join in with the study. They were welcomed in, given Bibles and joined in the conversation. Afterward, one of the men approached a female believer, Emma J. Martin a 48-year-old widow of a well-known local doctor, to request and receive a copy of The Finished Mystery book. What she did not know was that these men were working as government agents and had deliberately visited to spy on the group. Consequently, the following day she and three others among the group were arrested and imprisoned on charges of sedition. As a Christian, Emma Martin did not believe anything in 1918, a year after the United States entered the war, that she hadn't believed in 1916, a year before America joined the conflict. While she had determined her stand on war sometime before, she had not approached the men intent on converting them to prevent their involvement in the draft. Rather, they had deceptively sought her assistance. (10)

 

Emma J Martin

Her prison photograph

Threats, intimidation and invasion of the home and confiscation of Bible literature, usually at the hands of the American Protective League, became common. For example, on 27 March 1918, at Corpus Christie, Texas, Mrs Clara Hanke was threatened and attacked and her home raided with Bible study textbooks confiscated. On two occasions in the following month the raids were repeated, accompanied by more threats and by the invasion of her bedroom when she was resting on her bed. (11) Similarly, in March 1918, at Alba, Missouri, one hour before midnight the home of 71 year old Mary E. Thayer was invaded without warrant, her person threatened and her effects seized.(12) Likewise, Alta Randall's home at Tulsa, Oklahoma, was entered by officers who confiscated Bible study textbooks without warrant, accompanied by abusive, threatening and violent language. (13)

 

'Slackers'

Labelling individuals in small close-knit communities aggravated underlying tensions, of course, and it is not hard to understand why many citizens started to avoid Bible Students in case it was somehow thought they supported their views. The social and financial implications of such actions would create further hardship for the businesses, families and individuals involved in an event that foreshadowed the experiences of many Jehovah's Witnesses in America some 21 years later. And yet, as we know, many did face such acrimony. August Swanson, a farmer from Minnesota, recalled visiting Bible Students in Spring 1918:

 

These friends had refused on religious grounds to support the war in any manner. Consequently, their neighbors and fellow townsmen had begun a boycott against them. They could not buy or sell; they were threatened with mob violence and annoyed in various other ways. In the public square, close to the railway station, had been erected a large monument of concrete, painted yellow. Upon its four sides in large black letters were all their names, with the word “SLACKERS. (14)

 

Scarred for Life

 

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. Stanley Young, for instance, a physician's son from Reading, Pennsylvania, was arrested and interrogated by Bureau of Investigation agents for several hours for distributing Bible Student literature. During this a U.S. Attorney threatened that the government would shoot him, while a U.S. Marshall "was toying with his revolver and brandishing his blackjack." After releasing Young on bail, officials continued to harass him, with one individual, possibly an APL agent, assaulting him in a local restaurant. As a result of a concerted campaign, Young eventually suffered a nervous breakdown and confinement in a Harrisburg asylum. Ultimately the government filed no charges against him, but Young recalled that the experience "enlightened me as to the character of some Government employees and the shameful misuse of power given them." (15)

 

Others faced local vigilante groups. One being John Baltzer Siebenlist of Shattuck, Oklahoma. The Golden Age magazine of 29 September 1920 put the cause of Siebenlist's experience down to the fact he had visited a distribution collection centre to pick up literature for local Bible Students. But this over-simplifies a much more complex issue, as will be explained. There were a number of factors which aroused suspicion in the eyes of local vigilantes and had already thrown Siebenlist to top of their hit list. The first involved nationality. Born 10 July 1888 in Satov, Russia, on the boundary of the German border, Siebenlist immigrated to America with his family twelve years later so that he eventually become a naturalised American. However, while Siebenlist had a name that was obviously German - as is the case for many Americans - he continued to use German as his first language. As such he might easily have been considered an "enemy alien". Secondly, when he signed the draft form on 5 June 1917, he claimed a conscientious objection for religious reasons, stating also that he was an IBSA minister. But the local registrar seemed unconvinced and added a note, "He clerks in grocery practically all the time."(16) This likely triggered local problems for him since, in some people's eyes, it seemed as if he was trying to get a ministerial exemption, when his "real" job was grocery clerk. Thirdly, at school his son Theodore was known to have refused to buy a Red Cross pin as early as September 1917.(17) But the final straw, as far as the locals were concerned, came in 1918 when the Bible Students were perceived to be seditious as a result of The Finished Mystery ban. Retribution followed swiftly. Members of the local council of defence picked up Siebenlist at work and took him to Main Street where they publicly humiliated him by forcing him to stand on a copy of The Finished Mystery, kiss the flag, and swear allegiance to America. (18) But this display of forced loyalty satisfied the vigilantes only temporarily. Since Siebenlist was still a marked man, when he later visited a dispatch depot to collect literature for the local Bible Student class he was again in trouble. Theodore later recalled:

Dad was picked up again and held another three days. This time he was fed very little. His release this time was another story. About midnight three men simulated a jail ‘break-in.’ They put a sack over dad’s head and marched him to the west edge of town barefooted. This was rough terrain and full of sandburs. Here they stripped him to the waist and whipped him with a buggy whip that had a wire at the tip. Then they applied hot tar and feathers, leaving   him for dead. He managed to get up and walk and crawl around town toward the southeast. Then he intended to head north and home. However, a friend of his found him and brought him home. I never saw him that night, but it was a terrible shock to mom, especially with a tiny baby in the house, and Grandma Siebenlist fainted when she saw him. My brother John had been born only a few days before all of this happened. However, mom held up under all the strain very well, never losing sight of Jehovah’s protective power ... Grandma and Aunt Katie, dad’s half-sister, began nursing him back to life. The tar and feathers were imbedded in his flesh; so they used goose grease to heal up the wounds and gradually the tar came off. . . . Dad never saw their faces, but he recognized their voices and knew who his assailants were. He never told them. In fact, it was hard to get him ever to talk about it. Yet, he carried those scars to the grave.” (19)

 

Perhaps the most notable case of persecution occurred on 30 April 1918 at Walnut Ridge, Arkansas, and involved four male Bible Students imprisoned for selling The Kingdom News. Charles Franke, Edward J. French, CB Griffin and 61-year-old WB Duncan were taken from the jail, tarred and feathered, and driven far from town. Duncan was compelled to walk 26 miles to his home and barely recovered, while Griffin was virtually blinded and died from the assault a few months later. A Mrs D. Van Hoeson also had been jailed but appears to have been spared, while at a similar time, in Mammoth Springs, Arkansas, Charles Franke's sister, Minna B. Franke, was mobbed and compelled to close out a $10,000 stock in one day and leave town.(20) It is apparent that some local officials protected Bible Students from vigilante mobs providing sanctuary in local prisons until the fever-pitch mentality passed. Yet, in other cases, these openly encouraged individuals taking the law in their own hands. For instance, The Golden Age also recorded the experience of J. Eagleston, who had been jailed for 15 days in prison tanks, some with no bed or mattresses, insufficient covering or food, before receiving his trial. When the jury disagreed, 5 to 7, the Judge suggested in court that "if there is no law to settle these cases, they will be settled, if it is done by the American people themselves."(21) What did he mean?

 

Opposition faced by the entire community

 

All faiths holding traditional pacifist ideals experienced considerable pressure during this time, such as the historic peace churches of the Mennonites, the Society of Friends (Quakers), and the Church of the Brethren (Dunkards). And individuals from newer faiths holding fast to their pacifist convictions included members of the Christadelphians, Churches of Christ, Seventh Day Adventists and the Pentecostalists. But the IBSA appears to have been unique in that it grabbed attention for more than just the conscientious objection of its males of drafted age. These 'new kids on the block', with no earlier peace history to fall back on, experienced opposition affecting all levels of the group, young and old, male and female, from those some might consider 'rank and file' members to several leading directors serving at their Brooklyn headquarters. Ultimately government raids of the premises led to the trial of Joseph Rutherford, the president of the Watch Tower Bible and Tract Society, the Society’s secretary-treasurer, two co-authors of The Finished Mystery, three other members of the Brooklyn headquarters staff and the Society’s Italian translator, under charges of attempting to cause insubordination and refusal of duty in the armed forces and obstructing the recruiting and enlisting of men for war.(22)

 

At some public expense, Judge Harland B. Howe from Vermont was transferred in to officiate. His appointment was no accident. Earlier he had presided over the case of The United States v. Clarence H. Waldron, involving a Baptist minister with millenarian beliefs and strong Pentecostal tendencies. Waldron had become unpopular with a section of his congregation who held more traditional views and sought opportunity to alienate him from the community, finding reason in his pacifism to accuse him of attempting to undermine the U.S. government in a time of war. At the trial Judge Howe did not allow testimony regarding the anti-Pentecostal religious prejudice of Waldron’s accusers. As a result, the jury returned a guilty verdict and Howe sentenced Waldron to 15 years in federal prison. (23) It was apparent that something similar was expected of Howe in the Rutherford case, and he did not disappoint. The religious motivation of the Bible Student accusers was ignored and, not surprisingly, the IBSA directors were all found guilty of the charges made, leaving Judge Howe to conclude that that these Bible Students were "A greater danger than a division of the German Army". Consequently, the seven directors each received 20 year sentences to be served at the Atlanta Penitentiary. (24)

Judge Harland B Howe

Post-war the case was reviewed and recognised as a miscarriage of justice, so enabling Rutherford and his colleagues to be released. In 1919 Judge Ward concluded:

 

The defendants in this case did not have the temperate and impartial trial to which they were entitled and for that reason the judgment was reversed. (25)

 

Ironically the original trial and sentence had been heavily reported by the press throughout the United States, including excerpts from the forbidden book, to the extent that "the press did the very thing the Russellites had been sentenced to twenty years for doing, and gave it more publicity than the followers of Russell could possibly have given it."(26) Additionally, the miscarriage of justice supported their Biblical distrust of manmade governments (27) while their imprisonment made martyrs of the IBSA leaders and set their anti-war agenda for the following 100 years, starting with a resolution they sent to the Washington Arms Conference on 27 November 1921 making it clear that IBSA would not be involved in any future war, "in any form."(28) In 1931 they sent a further resolution to numerous world leaders stating that, "our faith forbids ... us from engaging in war or in any other enterprise that would work harm or injury to mankind." It also made rulers aware of the new name they had taken on, "Jehovah's witnesses." (29)

 

Heads held high above the parapet

 

By way of a corrective, it should be repeated that Bible Students were not, by any means, the only group treated adversely in war time America. Regular surveillance, bullying, public scorn promoted by newspaper propaganda, vigilantism and occasional mob violence were in no way limited to them. In the prevailing political climate any individual, religious or political, perceived through their actions as not being 100% behind the State initiatives aroused suspicion, especially if they had a German surname or origin and even if they maintained a low profile and displayed care in their speech. But the high profile ministry of active Bible Students, directors and colporteurs in particular, who saw themselves as "ambassadors for Christ", ensured their heads were always held high above the parapet and, in so doing, made them most vulnerable to attack. Given the wartime paranoia, their identification, investigation and persecution became inevitable.

 

The last word on this subject can be left to William Ray Walker who summed up the situation as follows:

 

The Justice Department's tenacious pursuit of the Russellites occurred in an environment   where society interpreted even slight deviations as threats to its survival. The government harassed and censured the Russellites for nothing more than expressing and teaching their religious doctrines. The case never would have progressed in an era when America felt secure within their communities because the Russellite divergence was strictly religious and did not challenge the social, political, or economic status." (30)

References:

(1) Rogue River Courier, 25 February 1918, 1

(2) Ashland Tidings, 28 February 1918, 8. For Bible Students self-perception see John 15:18, John 18:36, Philippians 3:11

(3) Rogue River Courier, 28 February 1918, 1

(4) Ashland Tidings, 4 March 1918, 4

(5) Laramie Boomerang, Wyoming, 15 April 1918

(6) The Great and Holy War, 141

(7) The two, both well-known pacifists, were Charles Edward Jefferson, the pastor of Broadway Tabernacle Church in New York City, and Rev. John Haynes Holmes, of the Church of the Messiah, Park Avenue and 34th Street, New York City. Holmes later became a leading light in the American Civil Liberties Union (ACLU) and took delight in the numerous cases won by Witnesses at the Supreme Court which created precedents and, in so doing, established the civil rights of religious people of all faiths in America during the 1940s and early 1950s

(8) The Finished Mystery, published 1917, 247

(9) A Paranoid State: The American Public, Military Surveillance and the Espionage Act of 1917, submitted to University of Kansas for graduate degree 2012, 75

(10) The New Era Enterprise, Volume 11, No. 13, 13 July 1920, 4. TheGolden Age magazine, 29 September 1920, 717.

(11) The Golden Age, 29 September 1920, 713

(12) Ibid, 716

(13) Ibid

(14) Bible Student News, Summer 1936, Volume 2, No.1

(15) Young to the Attorney General, 5 April 1920. RG 60, Records of the Department of Justice. Quoted in Only the Heretics are Burning: Democracy and Repression in World War I America, William Ray Walker, University of Wisconsin, Madison, 2008, 287

(16) Draft registration papers of John Baltzer Siebenlist, dated 5 June 1917

(17) 1975 Yearbook of Jehovah's Witnesses, 99-100

(18) Boynton Index, Oklahoma, 3 May 1918, 6

(19) 1975 Yearbook of Jehovah's Witnesses, 99-100

(20) The Golden Age, 29 September 1920, 715, 713

(21) The Golden Age, 29 September 1920, 716

(22) Details of the investigation and trial appeared in The Case of the International Bible Students Association, a 4-page tract written in 1919 by Bible Student Ernest Sexton.                           

(23) Espionage in Windsor: Clarence H. Waldron and Patriotism in World War 1, The Proceedings of the Vermont Historical Society, Gene Sessions, Summer 1993, vol.61, No. 3

(24) The New York Herald, 22 June 1918, part 2, 5

(25)  Brooklyn Eagle, 15 May 1919, 1

(26) Preachers Present Arms: The Role of the American Churches and Clergy in World Wars I and II, with Some Observations on the War in Vietnam, by Ray H. Abrams, revised 1969, 183
(27) Psalm 146:3, Jeremiah 10:23, Daniel 2:44, Matthew 4:8,9, Revelation 12:9

(28) Resolution reprinted in The Golden Age, 7 December 1921, 138

(29) Watchtower, 15 September 1931, 278-279

(30) Only the Heretics are Burning, 287

 

I need a volunteer

 

I need a volunteer to transcribe this video into text. Anyone?

https://www.youtube.com/watch?time_continue=456&v=fKjW-r9oItk&feature=emb_title

I'm still sick

I'm still really ill and making frequent [daily some weeks] trips to doctors. As a result, I cannot keep this blog interesting or current.

I am open to blog submissions. Show us your research. Any relevant topic from the years 1850-1925. Your choice. Articles must be footnoted to original sources. If your article is footnoted to secondary sources, you will make me frown. I won't reject it out of hand, but I'll think twice before using it. Blogger limits post length, but I am open to anything short of a novella.

Word or WordPerfect is okay. Rtf is not. Twelve point font; Times New Roman is preferred. Paragraphs should be indented five spaces; use the tab key on your keyboard. Alternately, but less desirable from a formatting viewpoint, you may use single space with a space between paragraphs. If your work gives me formatting headaches, I may send it back to you to reformat. The decision on what to accept is totally mine.

Blog editors may post what they wish as long as it's relevant to this blog. All others submit via email to bwschulz2 at yahoo dot com.

Margaretta

Margaretta Russell Land, to give her the usual full married name was the natural sister of Charles Taze Russell, two years his junior. As such she played a role in his history, and ultimately was buried next to him in United Cemeteries, Ross Township, Pittsburgh.

Below is an extract from the official cemetery register as supplied by the current owner. A number of names are deliberately obscured because many of these are more recent burials and not our concern. But on this sheet for Section T, Lot 34, you can see that CTR was buried in Plot A, Grave 1. At the bottom of the page, below the name of John Coolidge, who was buried at the end of the row and whose name is inscribed on the famous pyramid memorial, is the name Margaretta R Land. She is buried in Plot A, Grave 2, and the register states she was buried on November 26, 1934. In reality her death certificate states this was the day she died in New York City, and the interment took place in Pittsburgh on November 29.            

 This article, a revision of a chapter for a forthcoming book, will discuss her history. In the record she left she is sometimes Margaret, sometimes Mae, but later (with variations) settled down as Margaretta. For consistency we will stay with the latter for this article, unless reproducing something that uses a variation.

           

According to the 1900 census, she was born in March 1854. She gave her testimony and spiritual life story at the Niagara Falls convention in 1907 which readers can easily check in the convention report. At the Praise and Testimony meeting led by John A Bohnet on Sunday morning, November 1, she outlined her brother, CTR’s story.

She dated her own coming to a knowledge of the truth to “about thirty three years” before, which would take us back to 1874, the year they would focus on for the beginning of Christ’s presence (parousia). She also stated that Charles, his father and herself were baptized that year, after coming to understand the true import of baptism. She outlined how Charles at the age of 17 requested a letter of dismissal from the Congregational church, which would be around 1869, the year CTR was drawn to the “dusty and dingy” Quincy Hall in Lacock Street and heard Jonas Wendell speak. She goes on with her lengthy testimony, well expressed, and it is perhaps surprising that this is the only statement to be preserved from her. As such, it is the only record we have for certain events, so we have to depend on the memory of the single witness for the information.

At some point in the mid-1870s she married Benjamin Franklyn Land, a cabinet maker who worked in the Pittsburgh firm, Getchell and Land. Benjamin appears to have shared the Russells’ religious beliefs at this time. George Storrs, editor of The Bible Examiner visited a “small but noble band of friends” in Pittsburgh in May 1874. In the June issue of his magazine he listed the names of those who had requested literature, probably for distribution.. From The Bible Examiner, June 1874, page 288.

Familiar names from Pittsburgh were Wm H Conley (2 parcels), G D Clowes Sen., and J L Russell and Son (by Express). But slotted in between Clowes and Russell is B F Land. We must assume that this was Margaretta’s husband or soon-to-be husband.

By the 1880 census the Lands have two children, Ada (born November 1875) and Alice (born November 1878). Another, Joseph Russell Land (born June 1880) was on the way. A fourth child, May (sometimes called Thelma), would be born in February 1886, the year The Plan of the Ages came out. The 1900 census clearly shows that Margaretta and the children were living in Pittsburgh when May was born. A Benjamin F Land is still in Pittsburgh trade directories as a carpenter up to 1888, although this may have been his father.

At some point disaster hit the family. Around 1954 an elderly Joseph Russell Land gave a testimony at a Bible Students’ gathering, which was recorded. His personal memories included living at CTR’s home and also the breakup of his parents’ marriage. He didn’t take any real interest in Bible Student matters until he was an adult when, more out of curiosity than anything else, he went to hear his uncle speak after seeing an advertisement. But as to his childhood years, he made these comments:

“I only lived with Pastor Russell for one year, and that was with my sisters and my mother from 1887 to 1888, that was when I was passing from 7 to 8 years old, and all I can remember of that was that we were told not to go around – it was in a large house on a hill then - the Pastor didn’t have the Bible House then – we children were told not go around on that side of the house where Pastor Russell had his study, probably writing the volumes…We didn’t go around on that side to bother him any.

“My dear mother being Pastor Russell’s sister, was one of the first to come into the truth…My mother had just left my father in Colorado Springs in 1887, and come to Allegheny with we four young children, and we stopped with Pastor Russell for about a year and he took care of us.”

Reading between the lines, Joseph painted a picture of Margaretta as a forceful character, somewhat obsessed with the great time of trouble “just around the corner,” that he believed had a deterimental affect on him as a child. But he conceded that her situation may have had a bearing on that:

“It was a great time of trouble for a woman to have four children, and no husband, to raise back in those days.”

We do not know why Margaretta’s marriage failed. Taking her son’s words literally it was Margaretta who left Benjamin. It has not been possible to trace what happened to him, but by the 1900 census Margaretta is listed as a widow.

Living in the expanded Russell household would have been a difficult time for everyone. Two forceful women in the same household, Margaretta and Maria, would not be easy. Years later Maria Russell would make accusations against her sister-in-law in the Russell vs Russell court case of 1907. These were put to CTR and quoting from page 229 of the transcript, his cross-examination by Maria’s counsel went as follows:

Q:  You know that Mrs Land was more or less offensive to Mrs Russell?

A:  I did not, sir, and do not know any reason why she should be.

Q:  Mrs Land had lived with you before, when you and Mrs Russell had lived together?

A:  Yes, sir.

Q:  And there was a constant source of trouble between you and Mrs Russell about your sister?

A:  No, sir.

Q:  And did not Mrs Russell finally insist that Mrs Land should leave the house?

A:  No, sir, not that I remember of.

Q:  Well, she did leave the house.

A:  Of course, she left the house, and Mrs Russell left the house too; Mrs Land moved down to her father’s, down in Florida, she moved at that time.

Margaretta and her children moved to Florida to be with her father, Joseph Lytle Russell. Referring to this time in Florida Joseph Russell Land also testified that when she was “up against it” CTR was “always ready to send her help.” We assume that Charles Ball and then his sister Rose moved into the Russell household after Margaretta and the children had left, although there could have been overlap. But then in due course CTR and Maria moved into the Bible House. According to the history marker at Pittsburgh’s Carnegie Hall this was in 1894.

Joseph Lytle ultimately came back from Florida to Pittsburgh and died in a Cedar Avenue property in December 1897.

Prior to his death Joseph Lytle wrote a new will in July 1896 (witnessed by E C Henninges, J A Bohnet and Mrs O A Koetitz) which made a bequest to Margaretta (a house, three lots and 25 acres of land in Florida) as well as providing for his wife and daughter, Emma and Mabel. Emma was to inherit two houses, another lot and various stocks and notes that she later claimed were worthless and Mabel inherited a house and another lot. CTR was named as executor. This became a bone of contention as perhaps evidenced by the three witnesses having to sign another statement in October 1897 that Joseph Lytle was of “sound mind and memory” when they witnessed the will. Joseph Lytle left certain unspecified debts, and Emma argued later that her Cedar Avenue property could not be sold to pay these debts before all the other bequests had been used up.

It did not make for a very happy extended family.

In the 1900 census Margaretta was still in Florida and now listed as a widow. Her eldest daughter Ada had gone, having married a Thomas Wells in 1895. The marriage would end in divorce and she later married a C H White. However, the other three of her children were still at home, Alice was a school teacher, Joseph a cigar maker, and May was still at school.

She soon returned to Pittsburgh and worked at the Bible House. She is featured in various events over the first decade of the twentieth century. We will review these in date order.

In testimony for the above quoted Russell vs. Russell hearing of 1907 (transcript page 90), daughter Alice Land testified that she had both lived in and worked at the Bible House for about six years. We can assume from this that Margaretta and the two daughters went back to Pittsburgh to be part of the Bible House family from about 1901. Unlike some of the other workers they lived on the premises for some of the time, although the Russell vs Russell 1907 transcript states they had one room for the three of them (second floor front) in the house Maria occupied on Cedar Avenue (see transcript page 225).

Maria and the Cedar Avenue property came to the fore in 1903, when Margaretta was mentioned in connection with CTR’s domestic troubles. In that year, CTR reclaimed the house that his estranged wife, Maria was living in at 79 Cedar Avenue, Pittsburgh (now renumbered as 1004). Maria had left Charles in 1897, first going to her brother Lemuel in Chicago, and then on return to Pittsburgh to her sister Emma’s home. Emma had inherited 80 Cedar Avenue (now renumbered as 1006) from her late husband, Joseph Lytle Russell. Today there is a history plaque on the property, acknowledging his original ownership. It should be noted that the two houses were a duplex, two homes that shared a middle wall. It was one of a long series of ornate 19^th century row houses, all connected together along Cedar Avenue with a beautiful park on the opposite side of the street. All of the homes as well as the park appear today almost as they did 150 years ago.

As noted above, Maria lived first with Emma at number 80, but when the tenants at number 79 moved out, Maria took it over and lived there with her mother for several years. This is where her mother Selena Ackley died in 1901. The paper trail on the property is unclear, and it may be that it technically belonged to the Watch Tower Society by this time, but as far as Maria was concerned it belonged to her husband and his actions showed he believed that too. The three story home was large so Maria also generated income by renting out rooms. When she used her extra money to publish a tract highly critical of CTR he took the house back in 1903, and put Margaretta in charge of the property. A room was offered Maria on a legal footing, but perhaps not surprisingly she simply chose to move back in with her sister Emma next door on the left side of the duplex.

In 1907 CTR wrote his last will and testament, signed and witnessed on June 29, 1907. It was printed in full in the December 1, 1916, Watch Tower, and also in the Brooklyn Eagle newspaper for November 29, 1916. Margaretta was mentioned in connection with the funeral arrangements.

DIRECTIONS FOR FUNERAL

“I desire to be buried in the plot of ground owned by our Society, in the Rosemont United Cemetery, and all the details of arrangements respecting the funeral service I leave in the care of my sister, Mrs. M. M. Land, and her daughters, Alice and May, or such of them as may survive me, with the assistance and advice and cooperation of the brethren, as they may request the same.”

                                                                                         

Mrs. M. M. probably stands for Margaret Mae or may even be a misprint; other records at this time give her full name as Margaret (or Margaretta) Russell Land. Daughter May (as Mae F Land) was one of the witnesses. Margaretta, Alice and May were all still working at the Bible House at the time.

During this time, she appeared in photographs taken at the Bible House. Below are two that date from around 1907. The one on the left is part of a group photograph taken in the Bible House Chapel, and on the right she is in the Bible House dining room.

     

In November 1907 she gave her detailed testimony at the Niagara Falls convention that we have discussed earlier.

In December 1908 the Watch Tower carried an advertisement for a booklet, The Wonderful Story of God’s Love. Written by Margaret Russell Land this was an illustrated poem, not to be confused with a similarly titled work by Maria Russell published in booklet form back in 1890.

But then she disappears from the regular narrative.

There are two possible explanations for this. One is that in 1909 a rift occurred over a change made by CTR over the understanding of the New Covenant. This caused some to separate from the Watch Tower. It resulted in two new groups of Bible Students, although they were separated by geography more than belief. The better known one was in Australia with Ernest Henninges and his wife, the former Rose Ball. But the American one resulted in several well known names leaving association with Watch Tower. They included M L McPhail, the hymn writer, and also Albert E Williamson. Albert had been a Watch Tower Society director and his twin brother Fredrick was Margaretta’s son in law, having married her daughter Alice.

Some have suggested that Margaretta may have supported this breakaway movement with other family members, although we lack documentary proof of this. Or it may simply be that the 1909 move from Pittsburgh to Brooklyn caused her to relocate back to the warmer climate of Florida to be near family members.

When CTR died she was featured in a news item intending to travel to the funeral. From the Tampa Bay Tribune (Florida) for November 2, 1916:

This is a typical effort of a junior reporter of the day. She may have intended to go to Brooklyn rather than Pittsburgh for the first part of the funeral arrangements – we just don’t know because she’s not mentioned in the actual reports – but it is a revelation that CTR died on a ranch rather than a train!

Margaretta was supposed to be responsible for CTR’s funeral arrangements according to his last will and testament, but that was back in 1907 and much water had gone under the bridge since then. For example, editorial committee nominee John Edgar had been dead for six years. There is anecdotal testimony that she may have wanted funds for her expenses to attend the funeral, but since she had inherited a house, three lots, and 25 acres of land in Florida from her late father, and also had a family of four adult children who could have helped her, that doesn’t seem realistic. Whatever happened, it is assumed that she did attend the funeral, although the newspaper reports (including the St Paul Enterprise) do not mention her. They do, however indicate that Maria and Emma attended.

There is, however, a photograph that long tradition identifies as her at the side of her brother’s grave prior to interment. She is supposed to be the female figure on the right, standing on her own rather than with other women higher up the hill.

Without corroborating evidence this just remains an unverified possibility.

After CTR’s death, Margaretta lived out her life in Florida near daughters Ada (Mrs Ada F White) and May (Mrs C Rea Kendall) until the year of her death, at which point she moved to New York where daughter Alice Williamson looked after her. But then at death she returned to Pittsburgh and was buried beside CTR. There was no notice of her passing or funeral in the Pittsburgh papers, but she did get an obituary in the Tampa Bay Times for November 29, 1934.

Again we appear to have the less than accurate efforts of a junior reporter. Her age is wrong, she was 80, she hadn’t been there for a continuous 40 years, and Mrs Williamson was not the sister of CTR, but Margaretta was. All par for the course.

So Margaretta obviously had a long standing claim to the grave space beside her brother. This was the only burial on the Society’s site throughout the 1930s. The grave remains unmarked. It may be that no-one really remembered her in Society history by then, or perhaps her family in Florida and New York did not see the need, especially if they were never going to visit.

Your analysis in the comment trail ...

BIBLE STUDENT'S SERMON ATTACKED

The Duluth Herald. May 11, 1914.

The sermon of Judge Rutherford given recently at the Lyceum theater on "Where Are the Dead" was attacked last night by Rev. W. H. Farrell, pastor of the Asbury Methodist church. Sixtieth avenue west and Raleigh street. The pastor charged that the Bible student did not live up to expectations and that he presented nothing new.

"For reasons best known to themselves, the Millenial Dawn' [sic] folks do not advertise who they represent," said Rev. Mr. Farrell. "Judge Rutherford, presenting their doctrine from the standpoint of a lawyer, failed to come up to the advertisements. The matter in his address was not new. The books published by Russell, who appears to be the society sometimes called the 'International Bible Students,' contain all there was in it.

Other representatives of Russellism have preached the same stuff to Duluth audiences months before the judge got to it.

"The doctrine of soul sleeping with its attendant heresies arose among the Arabian and Armenian sects centuries ago. During the twelfth to sixteenth centuries they were passed upon by various church councils and discarded.

"Mr. Rutherford says that Satan said to Eve: ‘There is no death.’ Russell may say that was what Satan said but the Bible says Satan said: 'Ye shall not surely die,’ a very material difference. Satan sought to mislead and he has continued an adept ever since.

“Was Adam dead after he sinned? The judge says he was legally. What is meant? The Word says ‘The soul that sinneth shall die;’ ‘the wages of sin is death.’ Paul writes ‘Dead in trespass and in sin.’  Though Adam did not dies until 930 years later the judge says ‘I say in the light of the word, he died to righteousness.’ To pass into death by sin is far more terrible than physical death. To lose the innocence of childhood and the consciousness of God’s love out of the soul is the awful tragedy of human life. This was what came to Adam as the wages of sin.

“The judge claims that all who were born were born were without the right to life, and therefore, sinners is not scriptural. The Scripture quoted by the judge to show that the dead are unconscious has reference solely to the physical man and the things of this life. The experience of Stephen, of the penitent thief, of Jesus, Moses, Elijah on the mount of transfiguration reveal the condition of the spirit of men after death.”