I’m writing this from Borough High St. in Southwark (London), a few blocks from Southwark Cathedral, and in the vicinity of what used to be Winchester Palace, the London residence of the Bishop of Winchester. Lancelot Andrewes, translator of the King James Bible and perhaps supervisor of the First Westminster Company, was granted the bishopric in 1618. He is buried in Southwark Cathedral and is represented in effigy lying on top of his tomb.
London is full of reminders of the translation of the English Bible. Across London Bridge, which is just up the road and on the right, is the church of St. Magnus Martyr. Miles Coverdale, who translated the first complete English Bible (apart from the Wycliffites), is buried there, since he served for a time as rector.
William Tyndale, translator of translators, is buried in Vilvoorde in the Netherlands, where he was strangled and burned, but his sculpted head is included as a decorative architectural feature at St. Dunstan-in-the-West, where he lectured. John Donne later preached at St. Dunstan’s. A little south of St. Paul’s, where Donne was dean, stood the church of Holy Trinity the Less, destroyed in the Great Fire. John Rogers, the man responsible for Matthew’s Bible (1537), was rector there a few years earlier. He was later burned alive as a heretic at Smithfield, a 10 minute walk north, near the church of St. Bartholomew the Great. Benjamin Franklin worked briefly for a printer in the Lady Chapel of St. Bart’s.
Of course, Westminster itself, the location of two companies of the King James Bible translators, is down the Thames to the west. Thomas Bilson, Bishop of Winchester (before Andrewes), member of the Second Cambridge Company, and one of the revisers of the final King James Bible text, is buried in Westminster Abbey, as is, of course, King James I. Archbishop Matthew Parker, who supervised the translation of the Bishops’ Bible (1568), is buried at Lambeth just across the Thames.
The celebrations of the King James Bible anniversary have died down here. There are no upcoming events listed on the website of the King James Bible Trust. And in the United States, the tour of Manifold Greatness comes to end on July 12—oddly enough, my birthday. Perhaps more appropriately, it is the date of the death of Erasmus (1536), who produced the Greek text of the New Testament that became known as the Textus Receptus, an essential resource for translators from William Tyndale to the King James Bible companies.
As I reflect on the long history of Manifold Greatness, from its inception and planning, to the years of research, to the exhibition at the Folger, to the long journey of the panel exhibitions, I wonder what lies ahead for the King James Bible in 2111. Will the 500th anniversary be celebrated as were the 400th and the 300th? Will the King James Bible still be in use in some churches? Will American presidents still be sworn in on it? Will the King James Bible have an afterlife in the 21st century? Will some lecturer refer back to the 2011 anniversary celebrations at the Folger, as I referred in my opening lecture to celebrations in New York and London in 1911? Few of us will know. As Matthew writes, “of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
Hannibal Hamlin, associate professor of English at The Ohio State University, was co-curator of the Manifold Greatness exhibition at the Folger Shakespeare Library.
Perhaps the most surprising fact about the Liberty Bell is that it was first cast many years before the American Revolution, in 1751—not in 1776, as one might assume. Pennsylvania’s colonial assembly ordered a bell for its state house, specifying that the London company making the bell place on it a passage from the King James Bible, Leviticus 25:10: “Proclaim LIBERTY throughout all the Land unto all the Inhabitants thereof.” That phrase was apparently a reference to the liberties established in the Pennsylvania colony by its Quaker founder William Penn, including religious freedom and the powers of the legislative assembly. Anti-slavery advocates later gave the Liberty Bell its name based on the biblical words, and used it as an abolitionist symbol starting in the 1830s.
As explained by the National Park Service, the first bell cracked almost immediately after it reached Philadelphia. The same metal was used to cast a second bell, with the same biblical language, in 1753. That one—the bell we know today—lasted until 1846, when a crack appeared and another followed, retiring it from service. What would the Liberty Bell sound like if it had never cracked? For that matter, what would it sound like if it were rung today, as-is? Thanks to a computer model described in this article on a National Park Service website, you can hear it for yourself. Just select the audio links for the “unbroken” or “cracked” Liberty Bell.
Manifold Greatness: The Creation and Afterlife of the King James Bible, is a joint project of the Folger Shakespeare Library in Washington, DC, and the Bodleian Library of Oxford University, with assistance from the Harry Ransom Center of the University of Texas at Austin, that marked the 400th anniversary of the 1611 King James Bible. A traveling exhibit to 40 libraries around the United States is now at the 40th library, the Nancy Guinn Memorial Library in Conyers, Georgia, through next Friday, July 12. Manifold Greatness also includes an extensive website with image galleries, original videos, interactive timelines, and more.
The 40-location Manifold Greatness traveling exhibit is in the midst of its grand finale at the Nancy Guinn Memorial Library of the Rockdale-Conyers Library System in Conyers, Georgia; the Conyers exhibit runs through July 12, the final day of the 40-site tour. Several months from now, the recently retired panels will be on view in Rochester, New York, as explained by Manifold Greatness co-curator Steven Galbraith:
A few weeks ago one of the four sets of the traveling Manifold Greatness exhibition arrived at the Cary Graphic Arts Collection at the Rochester Institute of Technology, where they will be on display one last time this coming fall. Although that’s still several months away, I couldn’t resist putting up a few of the panels. It reminded me of my second post to the Manifold Greatness blog, The Exhibition Panels Have Arrived, back on April 15, 2011 (see photo below). I felt like I was being reacquainted with old friends, to whom I want to introduce new friends at RIT.
The focus of the RIT’s Cary Collection differs quite a lot from that of my previous home at the Folger Shakespeare Library. The Cary Collection documents the history of graphic communication, with an emphasis on the history of printing. One of the strongest collections here is of fine press books; that is, books that exhibit exceptional quality in design, materials, and execution. With this in mind, the Cary Collection’s version of Manifold Greatness will present the history of the King James Bible alongside 19th and 20th-century fine press editions of the Bible, most of which use the King James translation as their text.
For example, the edition of the King James Bible printed by The Doves Press is a typographical masterpiece (Hammersmith, England, 1903-1905). Designed to reflect 15th-century Venetian printing, this Bible has little ornamentation, letting the text speak for itself through an elegant typeface. The type’s designer and founder of the Doves Press, T.J. Cobden-Sanderson, is as famous for his type design as he is for what he eventually did with his type. In 1916 he threw his type and the punches and matrices used to make it into the River Thames. A dramatic end to the Doves Press.
The edition of The Song of Solomon published by Chapman and Hall in 1897 features beautiful Pre-Raphaelite-inspired plates designed by H. Granville Fell, but what makes the Cary Collection copy so outstanding is the book’s vellucent binding by Cedric Chivers (1853-1929) from Bath, England. In preparing a vellucent binding, a painting on paper is set beneath a translucent layer of vellum, so that the image can be seen through it. Any tooling, like the good tooling used in this design, was applied to the outside of the binding. Not only does this technique create a striking binding, but it also ensures that the painting won’t be damaged when the book is handled or shelved between other books.
One last example from the Cary Collection demonstrates that illustrations found in fine press editions of the King James Bible can be as remarkable as the type and the bindings. One of the most famous printmakers and type designers of the early twentieth century is Eric Gill (1882–1940). If you have used the typeface Gill Sans, then you are familiar with Gill’s work. Gill created 50 illustrations for The Golden Cockerel Press edition of The Four Gospels (1931). Look through these pages to see the Deposition of Christ as told in the Gospel of Mark, and notice how Gill incorporates the word “And” into the design. Joseph of Arimathea actually stands on the letter N, while a figure, perhaps Mary, the mother of Jesus, climbs a ladder that scales the side of the letter A. Mary Magdalene holds Jesus at the base of the cross.
These are just a few of the fine press editions of the King James Bible that will be on display at the Cary Collection this coming fall when we commemorate the 400th anniversary of the printing of the King James Bible. I guess it will officially be the 402nd anniversary, but who’s counting?
Steven Galbraith, Curator of the Cary Graphic Arts Collection at Rochester Institute of Technology, was co-curator of the Manifold Greatness exhibition at the Folger Shakespeare Library.
“Lives of great men all remind us / We can make our lives sublime. / And, departing, leave behind us / Footprints on the sands of time”
In these familiar lines from his 1838 poem “A Psalm of Life,” Henry Wadsworth Longfellow offered the famous image of “footprints on the sands of time.” Written during the years after the death of the poet’s first wife and before his marriage to his second, the poem is one of those that Longfellow liked to call his “psalms.” The footprints are also a great image for the sometimes fleeting, sometimes longer lasting, digital materials that emerge from major projects today.
Our Manifold Greatness project has certainly left behind hundreds, if not thousands, of ephemeral footprints on Twitter, Facebook, and local news site calendars; it also leaves some more enduring footpaths that seem likely to continue long after this project is complete. In addition to the project’s own core resources previously chronicled on this blog (the website, the app, the Folger videos, the traveling exhibit YouTube videos, the Folger exhibition pages, the exhibition opening podcast, and more), Manifold Greatness has inspired a far-flung array of other online materials. Here’s a trail guide to those we’ve spotted so far:
On iTunes U, look for the series of Manifold Greatness lectures at Oxford (as audio or video). At the University of Wyoming, a Manifold Greatness page in the Wyoming Scholars Repository brings together five illustrated lecture videos (also available on YouTube): “The Role the King James Bible Played in Mormonism and the Settlement of the West” (Philip Barlow), “The World’s First Scripture Translations: The Targums and the Septuagint” (Paul V.M. Fletcher), “Seventeenth Century Needleworks and the King James Bible” (Susan Frye), and “Jerome’s Vulgate Translation: The First People’s Bible” (Kris Utterback).
Several of the Manifold Greatness traveling exhibit host libraries—particularly those at colleges and universities—used Libguides to create what are, in effect, small, focused websites, ranging from lists of books and resources at that library, to online sources, to detailed surverys of the exhibit cases in their own accompanying exhibitions. So far, we know of seven Manifold Greatness Libguides, all quite different, and each leaving its own set of digital footprints to follow: Arizona State University Libraries, Harford Community College Library, Loyola Marymount University, Pepperdine University Libraries, University of Wyoming Libraries, Whitworth University Library, and (on the King James Bible Quadricentennial), William Carey University.
On Vimeo, Claremont Graduate University, one of the earliest Manifold Greatness exhibit sites, has posted “‘A Bible! A Bible! We Have Got a Bible!’: Mormonism’s Selective Affair with the King James Bible” (Patrick Mason) and “The Bible and Translation” (Tammi Schneider). And in the last two weeks, the Nancy Guinn Memorial Library in Conyers, Georgia, posted on Vimeo, too, sharing a recent presentation by Michael Morgan on “The Origins of the King James Bible,” that includes highlights of Morgan’s collection of Bibles and related materials, including Handel’s Messiah.
We invite you to follow some of these Manifold Greatness digital footprints, and see what new content and ideas you may find. But don’t be too surprised if you discover, over the years, that some of the links are broken and their footprints faded back into the sand. As Longfellow noted in 1838, such is the nature of life—digital and otherwise.
Manifold Greatness: The Creation and Afterlife of the King James Bible is on exhibit at the Nancy Guinn Memorial Library in Conyers, Georgia, through July 12.
It feels like yesterday that I was drafting the itinerary for the Manifold Greatness traveling exhibition to libraries. Almost two years later, the exhibition has traveled to 40 libraries across the United States, and it wraps up at its final site—Nancy Guinn Memorial Library of the Conyers-Rockdale Library System in Conyers, Georgia—on July 12, 2013. The ALA Public Programs Office has been honored to coordinate the tour to public and academic libraries, who presented a variety of free humanities programs in conjunction with the exhibition.
Host libraries enthusiastically planned for Manifold Greatness. Library patrons were exposed to more than 230 programs related to the King James Bible—and more than 130,000 people visited the exhibition over the course of the project! To illustrate the creative hard work of library hosts, here is a sampling of just a few of the many unique programs presented:
Lecture: “The King’s English in a Tamil Tongue” was presented by Dr. Dyron Daughrity—Pepperdine University Library, Malibu, CA
- Lecture: “King James Bible and Two of Its Famous Contemporaries: William Shakespeare and John Milton” was presented by Drs. Edward Jones and David Anderson, followed by discussion—Oklahoma State University Library, Stillwater, OK
- Lecture: “The Role the KJB Played in Mormonism and the Settlement of the West” was presented by Dr. Philip L. Barlow, Arrington Chair of Mormon History and Culture, Utah State University—University of Wyoming Libraries, Laramie, WY
- Activity: “Illuminations Family Night,” a family activity in which the Utah Calligraphy Artists taught children about illuminating manuscripts—Provo Library, Provo, UT
- Musical performance: “Praise Ye The Lord: A Festival of Hymns Inspired by the King James Bible,” music performance, script, and sing-a-long of hymns—Transylvania County Library, Brevard, NC
Demonstration: “Teen 19th Century Bloggers”; Tracy Honn of Silver Buckle Press demonstrated the use of a nineteenth century printing press for ages 11 to 18—Verona Public Library, Verona, WI
- Lecture: “Covering the Feet: Scatological References in the King James Bible” was presented by Dr. Daniel C. Browning, Jr. who discussed the King James Bible from an archaeologist’s point of view—William Carey University, Hattiesburg, MS
- Presentation: “Impact of Scripture on Dr. Martin Luther King, Jr.,” a lecture given by Reverend O’Neil Wiley, was accompanied by dramatic readings from two of Dr. King’s speeches by University of Mobile theater major Broderick S. Ryans—Ben May Main Library of the Mobile Public Library, Mobile, AL
- Lecture: “The First Editions of the King James Bible: Misprints and Misfortunes” was presented by Dr. Pablo Alvarez, who talked about the printing process that led to errors in the first editions of the King James Bible—Van Wylen Library, Hope College, Holland, MI
- Presentation: “The Family Bible: A Historical and Genealogical Resource” offered owners of family bibles information on how to use their treasured family heirlooms as a tool when doing genealogical and historical research—Kennesaw State University, Kennesaw, GA
- Lecture: “Catholics and the King James Bible: Stories from England, Ireland, and America” was presented by Dr. Ellie Bagley from Middlebury College—Rhodes College, Memphis, TN
In addition to stellar program line-ups, libraries reported that the exhibit provided them with the opportunity to try new programming formats.
Project Director Katy Kelly at the University of Dayton opened up exhibit-related brown bag lunches—typically limited to faculty and staff—to the public. Kelly said the new lunchtime presentations were very well-attended and “brought greater awareness to the local community of the kinds of scholarship and research our faculty undertake.”
Project director Steve Silver of Northwest Christian University commented on the long-term impact of hosting the exhibit. He said, “Connections made with local groups as a result of Manifold Greatness endure after a year and a half since we hosted the exhibit. Those connections would not have been made without the requirements of the grant.”
Even though the exhibition’s grand tour is coming to an end, ALA looks forward to building on the inspiring success of Manifold Greatness in our future work with libraries.
Jennifer Dominiak is a program officer for exhibitions in the Public Programs Office at the American Library Association.
The King James Bible has inspired plenty of children’s and family activities as part of the Manifold Greatness project. One of the most popular original videos on our YouTube channel is Making Ink. There’s a sequel to that one, Making a Quill Pen, another video on Making a Quarto, and still another on Making a Ruff—the essential fashion statement for a well-dressed King James Bible translator!
And there’s more: on our Manifold Greatness website, all four craft videos come with suggested supplies and other tips. (There’s a printing demonstration video by Manifold Greatness co-curator Steven Galbraith, too.) The website’s Kids Zone also includes All About the King James Bible, which is filled with cool facts and image galleries, a family guide, and many online activities.
Among the online games and activities, you’ll see some of our favorite features, including a “translator scavenger hunt” that helps you search for a translator’s ink, pen, glasses, and more, an audio-rich translation comparison, an online printing press, the chance to design your own book bindings, crossword puzzles, and highly original pictures to color.
For more materials on the subject, you may wish to explore our past blog posts on Ideas for Educators (from Teacher Appreciation Week in 2011) and The KJB and Young Audiences, as well as this report from Tifton, Georgia, on a Making a Quarto workshop during the Tifton exhibit of Manifold Greatness. (For more on a family classic influenced by the King James Bible, by the way, read Manifold Greatness co-curator Hannibal Hamlin’s post on My Favorite Exhibition Item?, including his thoughts on A Charlie Brown Christmas (1965).)
Manifold Greatness: The Creation and Afterlife of the King James Bible, is on view at Nancy Guinn Memorial Library in Conyers, Georgia, through July 12, 2013. For a wealth of material on earlier English Bibles, the origins and translation of the King James Bible, its diverse early formats, and its widespread cultural, literary, and social influence for the next 400 years, see our website, www.manifoldgreatness.org.
You may have noticed that Hannibal Hamlin’s recent post on Walt Whitman, Leaves of Grass, and the King James Bible began “Happy Birthday Walter!” And with good reason. As we look back on the Manifold Greatness blog since its own birth announcement on March 15, 2011, birthdays and other anniversaries have been an enormous help to us in tracing the origins and cultural influences of the 1611 King James Bible, from its time to the present day. Many of our posts have been quite different, of course, with no anniversary connotation. But again and again, we’ve found that anniversary dates are a welcome and frequent part of the mix.
A special date, like Whitman’s birthday, not only gives a blog post an easy-to-understand reason for appearing when it does; it often means that there will be other links and resources elsewhere for readers to explore on the same day on the same topic. For our blog, paying attention to such dates has also created, in effect, a real-world immersion in the width and breadth of the King James Bible’s influence, so that we find ourselves noting the anniversary of the first Battle of Manassas (Bull Run) one day, the death date of reggae superstar Bob Marley another day, and the death of King James Bible translator John Rainolds on yet another. Others in an almost endless list of examples include the anniversaries of the reading from Genesis from Apollo 8 in lunar orbit, the death of William Blake, and the death of Elvis Presley.
Anniversary dates can be tough deadlines, too. Behind the scenes, we’ve occasionally found ourselves scrambling to create a post on or near belatedly discovered date. Steve Galbraith produced that post on the anniversary of Bob Marley’s death in a matter of hours; Helen Moore, at the Bodleian, wrote the Rainolds tribute in very short order; and, quite recently, Hannibal Hamlin marked the rarely noted anniversary of the death of Casiodoro de Reina, a crucial early Spanish Bible translator, with just a few hours’ notice. For all of which and more, many thanks to all three!
King James Bible-influenced poems, songs, movies, television shows, and other creative works have anniversaries to celebrate, too, from the release of the 1956 film version of Moby Dick to the debut of the Byrds’ Turn, Turn, Turn. Handel’s Messiah has given rise on this blog to posts on Handel’s birthday, the anniversary of the oratorio’s original Dublin premiere, and the modern custom of performing it in the days before Christmas rather than during Lent, the period before Easter. Christmas and Easter, of course, are among the annual holidays—religious and secular, fixed-date like Christmas and moveable feast like Easter—that we have marked on the blog, too, which has also included posts tied to Valentine’s Day, Memorial Day, and Thanksgiving, among others.
Ultimately, the impulse to celebrate anniversaries led to the entire Manifold Greatness project, inspired by the 400th anniversary of the 1611 King James Bible, and to countless other projects around the globe in the anniversary year of 2011. But the same impulse has also inspired a modern King James Bible myth. The natural desire to link the King James Bible to a specific date, as well as to the year 1611, has led to the widespread, but false, idea that the King James Bible was first published on May 2, one of several King James Bible myths debunked on this blog over time.
King James himself, of course, is inevitably linked to several anniversary dates, including the date of his coronation. On June 19, 2011, we first wished him “Happy Birthday, King James!” You can wish him the same next Wednesday, as June 19 rolls around once more.
Happy Birthday, Walter! Walt Whitman’s Leaves of Grass is deeply indebted to the King James Bible, despite Whitman’s claims to be utterly original. In fact, Whitman wrote of his work as “the Great Construction of a New Bible.” The first, slim, volume of Leaves of Grass was published in 1855. Whitman paid for it himself, and there were fewer than 800 copies. The rest of Whitman’s poetic life was spent revising and adding to this collection, culminating in the final “Deathbed” edition of 1891. The original 95 pages had swollen to almost 450, and the 12 poems of the 1855 edition had become nearly 400.
Various explanations have been offered for Whitman’s title, “Leaves of Grass,” including the obvious pun on the “leaves” of a book. But somewhere in the background is probably the statement of Isaiah that “All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass” (Isaiah 40:6-7). Isaiah’s grim prophecy of death is transformed by Whitman into a celebration of the natural cycle, in which death is part of life and the poet, like all the people he sings of in his poem, returns to the earth from which he came. As Whitman writes in “Song of Myself,” “I bequeath myself to the dirt to grow from the grass I love,/ If you want me again look for me under your boot-soles.”
“Song of Myself,” the first poem in the 1855 edition, may also derive its title from the Bible. The great Old Testament celebration of love is the Song of Songs or Song of Solomon, an erotic dialogue between a man and a woman rich in metaphors of spices, fruits, animals, and birds. Whatever the original author intended, Jews and Christians have both traditionally interpreted the poem as an allegory for the love between God and humanity. Whitman’s “Song,” typically and radically, is not of God, or even a lover, but of himself: “I celebrate myself, and sing myself.”
One striking feature of Whitman’s poetry is his rambling but rhetorically powerful prose-poetic line, often full of lists of people, places, and things. He adapts this line, just as William Blake did before him (and Alan Ginsberg after), from the parallelistic prose of Isaiah and other Old Testament prophets, in the King James Version. Leaves of Grass may be a new American Bible, but in some ways it sounds a lot like the old one.
Hannibal Hamlin, associate professor of English at The Ohio State University, was co-curator of the Manifold Greatness exhibition at the Folger Shakespeare Library.
Note: You can read (or hear) about the Whitman engraving shown here on the web page Personalizing Shakespeare, by Louis B. Thalheimer Head of Reference Georgianna Ziegler.
After an event-filled tour that has criss-crossed the United States since the fall of 2011—including, most recently, exhibits in Bel Air, Maryland; Danville, Kentucky; and Tifton, Georgia—Manifold Greatness is ready to open at its final exhibit site. The 40th of its 40 locations in 27 states is the Nancy Guinn Memorial Library of the Conyers-Rockdale Library System in Conyers, Georgia, where Manifold Greatness will be on view from tomorrow, May 29, through July 12.
As detailed in the library’s brochure below, the Conyers display includes a wealth of programs this June. To see what’s coming, including photos of some intriguing local Bibles that will also be on exhibit, read this preview in the Rockdale Citizen. You can also check out the library’s website or its Facebook page. (To examine the brochure at larger size, just select the page you wish to read.)
Since this blog began in the spring of 2011, the 400th anniversary year of the King James Bible, we’ve examined inscriptions from the King James Bible in several locations around Washington, DC, home of the Folger Shakespeare Library. We took a look at the Library of Congress and at biblical influences on Martin Luther King’s rhetoric, including a biblical inscription at the Martin Luther King Memorial, which we revisited recently as part of our Washington, DC, cherry blossoms entry.
On this Memorial Day weekend, Arlington National Cemetery, just across the Potomac, seemed like a good place to look for King James Bible inscriptions. Two examples on the Arlington memorials and monuments are perhaps the best known, in addition to some private citations on individual tombstones. (Robert E. Lee’s former home, Arlington House, still stands at the highest point on the grounds; in yet another KJB connection, you can see Lee’s own King James Bible here.)
One of the two King James Bible inscriptions is on the World War I chaplains memorial, dedicated in 1926. The memorial includes a line from John, 15:13: “Greater love hath no man than this, that a man lay down his life for his friends.” Located on the brow of Chaplains Hill within the cemetery, the memorial is now accompanied by memorials to Protestant, Catholic, and Jewish chaplains that include later wars; the Jewish chaplains memorial was dedicated relatively recently, in 2011.
The Confederate Memorial was unveiled in 1914, almost half a century after the end of the Civil War, in a section of the cemetery that was set aside for Confederate graves in 1900. Both the graves section and the memorial were seen as symbols of national reconciliation.
The memorial is encircled near the top with the line from Isaiah 2:4, “and they shall beat their swords into ploughshares, and their spears into pruning-hooks.” Above this inscription, a female figure representing the South lifts a laurel wreath southward with one hand; she holds a pruning hook in her other hand, which she rests on a plow. The pruning hook and plow are meant to illustrate the King James Bible passage.
Learn more about the King James Bible in American history, including Confederate and Union copies of the King James Bible, in our Historic American Bibles image gallery.
Curious about the post-Civil War origins of Memorial Day, originally called Decoration Day? Try this recent blog post from the Smithsonian American History Museum.
Back in 2009, when we first started working on Manifold Greatness, we identified a number of themes we wanted the exhibition to touch on, and one of those was the nature of translation. In our grant proposal, we talk about how translation is a true literary act, one that requires choices in tone, style, vocabulary, and emphasis, and how translation is a process of culture adapting, changing, and potentially growing. On our main website, we note that the translation of the KJB was, above all, a collaboration.
The Manifold Greatness traveling panel show is now on the way to its final location, the Conyers-Rockdale Library System in Conyers, Georgia, where it will appear, with much related programming, from May 29 to July 12. And as this touring phase comes to a close, I’ve been looking back at our own process, and thinking about the way in which exhibitions themselves are a process of translation. Of course we collaborate—anyone who has worked on an exhibition can tell you that it is one of the most collaborative undertakings they have experienced. But because we tend to think of translation as a text moving from one language into another, it’s not immediately obvious that the work we do in exhibition is also a process of translation. And yet, on many levels, I think it is.
We begin with an idea, and shape it into a narrative: here is our story; here is what can be said about the history of the King James Bible. But as scholars, our curators have a certain language, a way of packaging their knowledge. This does not always (ahem) translate well to an audience which may be made up of everyone from schoolchildren and educators to tourists or subject specialists. We need a way of speaking, and of writing, that provides information accurately and succinctly, and in accessible nuggets for a broad range of audiences.
For Manifold Greatness, we did this twice: once for the artifact-based exhibition in Washington, DC, and again for the panel exhibition that traveled the country. For these, we needed two different “languages.” The Washington, DC, show was in the language of artifacts, showing the here and now, and revealing KJB stories through what could be seen on the open pages before a visitor. The traveling show retracted the lens a little further, and gave weight to story over object. We covered the same material, but we translated the content in slightly different ways in order to best serve the format of the shows.
I like to think that the KJB translators would have appreciated our process. Our translation process was, like theirs, concerned first and foremost with accuracy. Every word needed to be true; each idea needed to be formed and informative. We were not reading Hebrew, Greek, and Latin—but remember, of course, that the King James Bible was not the first English Bible, and the translators drew liberally from the English translations that came before. Although they produced a masterpiece of English literature, their concern was not for lyricism or rhetorical power; they aimed for accuracy as they translated both from ancient languages and from previous English versions.
Have a look at the website to compare translations, and see for yourself how the KJB translators ended up creating a new version at once lyrical and accurate. One of my favorites is the passage from Ecclesiastes (1:2), in which the translators don’t really change the meaning or emphasis from the previous English translation, but they manage to create a verse that is poetic, song-like, and memorable—and also just that much more true to the original Hebrew:
Great Bible (1539)
All is but vanity (saith the Preacher) all is but plain vanity.
King James Bible (1611)
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
Would that our exhibit text was as memorable as that! Perhaps it is indeed vanity to compare our process to that of the King James Bible translators. But as we near the end of this commemorative exhibition, I’m very pleased to have been part of such a process, to understand it, and to see the many thousands of people we have reached through the work that we did to turn ideas into language, and to use language to deliver the right information.
Caryn Lazzuri is the Exhibitions Manager at the Folger Shakespeare Library.
As part of the Manifold Greatness exhibit, the staff at The Grace Doherty Library and the Religion Program at Centre College designed a program which included seven speakers, hoping to appeal to a broad range of college and community patrons. Our program began in February and ran through April 30, involving nationally known scholars, Centre College faculty, and local genealogists.
Dr. Margaret Mitchell, Shailer Mathews Professor and Dean of the Divinity School of the University of Chicago, visited our campus on February 25 to deliver “Bible and Media Revolutions: A Select History.” Dr. Mitchell spoke to a crowd of approximately 375 students, faculty, staff, and community members.
Dr. Bart Ehrman, James A. Gray Professor, University of North Carolina, Chapel, spoke to more than 700 students, faculty, and community patrons on April 17, to deliver the paper, “Misquoting Jesus: Scribes Who Changed the Scriptures and Readers Who May Never Know.” Dr. Ehrman’s address prompted a furious letter in the local newspaper from an irate reader who, although he admitted he had not attended the lecture nor had he read any of Dr. Ehrman’s books, was convinced that Dr. Ehrman was an agent of the devil.
Earlier in the term, on March 27, Dr. Phillip White, Associate Professor of English, Centre College, led a more intimate conversation with a group of 30 students, faculty, and community members in the library’s reading room with his presentation, “A Miracle of Style: Some Ways the King James Bible Affected Later Writers and Writing.” Dr. White discussed Lincoln’s use of the King James Bible phrasing in both the Gettysburg Address and the Second Inaugural. He also discussed Hebrew idioms from the KJB that have been assimilated as English idioms, such as:
To fall flat on one’s face
To pour out one’s heart
The land of the living
The skin of one’s teeth
Like a lamb to the slaughter
A drop in the bucket
To give up the ghost
On April 18, Dr. Amos Tubb, Gordon B. Davidson Associate Professor of History, Centre College, led a similar discussion group in the library’s reading room in his presentation, “The History of Publishing in England and the King James Translation,” walking the group through the complex and sometimes baffling history of the publication of the KJB.
Dr. Eugene March, Arnold B. Rhodes Professor Emeritus of Old Testament, Louisville Presbyterian Theological Seminary, also led a discussion group through “The ‘Birthing’ of the King James Version of the Bible: Two Hundred Years of Labor Pains,” describing the initial resistance to the new translation and the many printing errors that plagued the early editions.
Finally, on April 30, Reverend Mark Davis, Pastor-Theologian, First Presbyterian Church of Lexington, Kentucky, spoke to group of 175 students and community members with his presentation, “Authenticity and Authority: The King is Dead, Long Live the King.”
Also, Boyle County Public Library developed an exhibit of family Bibles to accompany Carolyn Crabtree, genealogist and researcher, and her program, “Family Bibles as Sources for Legal Documents and Historical Research,” on April 25.
Clearly, the integration of the exhibit Manifold Greatness: The Creation and Afterlife of the King James Bible with our English, History, and Religion programs was of great benefit. In addition, the collaboration with the Boyle County Public Library further strengthened the bond between Centre College and the community at large. Overall, the exhibit and the accompanying program were of real significance.
Stan Campbell is Director of Library Services at Centre College in Danville, Kentucky.
The Manifold Greatness exhibition officially opened at Harford Community College (Bel Air, Maryland) on April 22, 2013, with a reception, a lecture, and theatrical readings.
Associate Professor of Philosophy and Religion Gary Owens lectured on “Catholicism, Protestantism, Blood, Guts, Ink and the King James Bible” to a room filled with community members, students, and faculty. Nearly every seat was taken.
In his lecture, Dr. Owens described in depth some of the earlier efforts to translate the Bible into English (and into other languages than Latin), as well as placing the work of translation in context and explaining the risks—and in many cases, the consequences—of this work. The bountiful and compelling slides that illustrated his narrative, as well as his lively presentation style, brought this history to life for all participants. The audience stayed well past the planned 75-minute lecture and discussion to ask questions and learn more about this history.
The reception was scheduled from 3 to 7 p.m. and attracted many viewers over the course of four hours. During the last hour of the reception, HCC Associate Professor of Theater Ben Fisler spoke about the explosion in the development of the English language that was taking place at the time that Shakespeare wrote and during the period of the translation of the King James Bible.
Two HCC students performed monologues from Much Ado About Nothing and Twelfth Night, and Mike Brown (in the person of the great Shakespearean actor, Junius Brutus Booth) gave a dramatic reading of Psalm 46 from the King James Bible.
The Booth family home, Tudor Hall, is located just a couple of miles from the college, and Tudor Hall is a partner in HCC’s presentation of Manifold Greatness.
A more extended version of the readings and talk is scheduled for May 9 from 6 to 9 p.m., under the title ‘A Great Feast of Languages’: The Language of Shakespeare and of the King James Bible.
Carol Allen is the Library Director of Harford Community College in Bel Air, Maryland.
A post about the Book of Common Prayer—the source of such familiar phrases as “ashes to ashes, dust to dust”—recently appeared on the Folger Shakespeare Library blog, “The Collation,” and we wanted to share a short excerpt here. First produced in 1549 (see this web page for details), the Book of Common Prayer has gone through different editions over time. In 1649, Charles I was beheaded. After his son, Charles II, was restored to the throne in 1660, a new edition was published in 1662. Whitney Trettien has been studying an intriguing Folger copy of a 1664 Book of Common Prayer with numerous added images; you can read her full blog post (with a wealth of other images) on the Collation blog:
In Henry Fielding’s novel Tom Jones (1749), Partridge and his friends go to see a play. As they watch a man light the upper candles of the playhouse, the predictably inane Partridge cries out, “Look, look, madam, the very picture of the man in the end of the common-prayer book before the gunpowder treason service!”
The picture Partridge refers to is most likely the one at left, a widely circulated and often reproduced image of Guy Fawkes sneaking toward the House of Lords, matches and lantern in hand. It’s easy to read Partridge’s bumbling analogy as a comedic misinterpretation of the seriousness of the Gunpowder Plot—after all, he seems to see no difference between a flame intended to ignite barrels of gunpowder and one used to light candles in a playhouse (!).
There’s a second level to his comedy, though, lost to most modern readers: namely, that by the eighteenth century this iconic depiction of Fawkes simply was as common as lit chandeliers. Found interleaved in many (if not most) extant post-1662 copies of the Book of Common Prayer, this image, along with another showing Charles I’s execution and a third celebrating Charles II’s return, iconically punctuated the state services added to the end of the restored Prayer Book.
While the Folger holds many fine examples of extra-illustrated Prayer Books, I’ve been researching a copy that makes particularly interesting use of the practice of interleaving liturgical texts with images. Like many others compiled in the seventeenth century, this Prayer Book is bound within a collected volume that includes several religious texts, including a Bible, a copy of Sternhold and Hopkins’s Psalms, an Apocrypha, John Speed’s genealogical tables, and John Downame’s concordance.
Unlike other composite volumes, however, this book—really, an aggregate of multiple printed books bound together—is heavily interleaved with loose prints, diagrams, maps, illustrations extracted from other texts, contemporaneous portraits of religious and political figures, even an elaborate (and as-yet unidentified) manuscript monogram.
In fact, most of the leaves of the Bible in this copy have been removed and replaced with images culled from different sources, including William Slatyer’s illustrations of Genesis (a set of 40 plates published in the 1660s) and an unidentified German book, possibly some form of illustrated Bible that includes scriptural passages in both German and Latin. In short, the owner(s) of this volume went far beyond the standard practice of interleaving one’s Prayer Book with a few ready-made prints of Guy Fawkes!
If (returning to Tom Jones) Partridge’s offhand remark satirizes how common images of the Gunpowder Plot had become, then the volume at the Folger indicates how uncommonly such images could be used. Through a highly material process of cut-and-paste composition, the owners of this book transformed a set of mass-reproduced religious texts into a wholly new document that uniquely reflects—or perhaps carefully projects—their political and religious affiliations.
Whitney Anne Trettien is a PhD candidate in English at Duke University, where she is writing her dissertation on the Little Gidding Harmonies. She works on a variety of projects related to book history, digital humanities, and early modern material culture. As noted above, you can read the rest of her blog post here.
To learn more about extra-illustrated books, you may want to explore the online content for a past Folger exhibition, Extending the Book: The Art of Extra-Illustration, which includes this volume. You can learn more about the November 1605 Gunpowder Plot here.
It’s May 2 today, and that makes it the anniversary of… a classic May 2, 2011, blog post by Manifold Greatness co-curator Hannibal Hamlin, explaining just why May 2 isn’t and couldn’t be the anniversary of the King James Bible’s publication date.
But the curious tradition of May 2 is not the only King James Bible myth that he’s discussed on this blog. One of our all-time most popular blog posts (with a fairly self-explanatory title, we think) remains Shakespeare did not write the King James Bible, no way, no how. Nor did the King James Bible influence Shakespeare’s plays: the timing was wrong, as explained here.
Dealing with another common misconception, King James didn’t write the King James Bible, either. See this blog post for that explanation.
Curious to learn more? These and other questions are included as Myth or Reality? FAQS on our Manifold Greatness website, too. What makes the King James Bible so subject to myths, stories, and misconceptions? Perhaps, in part, it’s just a sign of its cultural and religious importance. As for May 2, it’s an unusually prosaic “myth” about a book publication date, rarely the stuff of legend or romance. As Hannibal Hamlin suggests in his original “May 2″ blog post, perhaps just having a definite date—any date—helps satisfy our perennial desire for certainty.
The Manifold Greatness project, including this blog, began in 2011, the 400th anniversary year of the 1611 King James Bible. To learn more about the origins, creation, and broad influence of the King James Bible, explore our Manifold Greatness website. To try our coloring game, select “Coloring” from the Games and Activities section of the website’s “Kids Zone.”
Modern book making is a highly mechanized business. In the most common case, sheets of paper are piled together into a block, the spine edge might be sanded or notched, glue is applied, and a cover attached. There is little handcraft in the process, and when you consider the adage, “Good, cheap, and fast—you get to choose two,” modern glue binding is mostly cheap and fast.
On April 25, some Tifton-Tift County library patrons got an opportunity to see how book production might have occurred in 1611. Jerry Walker, a retired educator with a lifelong interest in the arts and a highly skilled crafter, led a workshop that we titled “Let’s Make a Quarto: a type of book made in the Renaissance era.” The workshop was held in the museum that houses the Manifold Greatness exhibit, so anyone who had not seen the exhibit got the opportunity to see it then, as well as make their own little book.
The basic idea behind a quarto is that a large sheet of paper is folded to make four smaller pages (hence the “quarto”). It was a very common way of producing books during the time of the King James Bible, allowing eight pages to be printed with only two trips through the press and using only one sheet of paper.
Some of our participants found out the hard way what this folding does to the orientation and the numbering of the pages. We suggested folding the paper, marking the page numbers and the bottom of the pages with a pencil, and then unfolding the page before decorating the pages with a story, stamps, stencils, pictures, and other decorations. (There was no glitter—we had used it all at the Renaissance Faire.) We got some great little stories and pictures. Some of them were upside down and in the wrong order, but we decided that you learn from mistakes, too.
Our amateur bookbinders learned how pages were made into “gathers” and then sewn together to make a finished book, ready to be bound. On the 16th of May, Tracy Iwaskow will be coming from Emory University’s Theology Library and will be bringing some selections from their special collections. Many of the participants are looking forward to seeing examples of the professional bookbinder’s craft.
Vickie Horst is the Manager of Tifton-Tift County Public Library in Tifton, Georgia.
You can find additional information about Making a Quarto, including a video, on the Manifold Greatness website.
What do you do when you have an exhibit celebrating the 400th anniversary of the printing of the King James Bible? What do you do to get a small, rural community in south Georgia in the right mindset for an exhibit and an onslaught of information on the politics and history surrounding a book that most people know very well, but probably have never thought seriously about? Well, in Tifton, Georgia, we put on a Renaissance Faire and partied like it was 1611!
This event gave a lot of people an opportunity to get in touch with their inner RenRat. Attendees were encouraged to attend in costume and were given handouts instructing them on how to speak “The King’s English.” The library staff and our amazing volunteers lavished endless attention on costumes and pavilions. Jesse Carpenter, one of our student workers, was recruited to produce cutouts that included King James himself. Members of the Literacy Volunteers and the Rotary Club were cajoled into selling era-appropriate food to our visitors. One of the interesting facts we discovered while researching the time is that gingerbread men were invented during the reign of Queen Elizabeth I!
A children’s tent was dedicated to the production of quill pens, swords, shields, and crowns. It is hard to know how long the street will be glittered. We also had a volunteer that taught a steady stream of people how to play Nine Man Morris, a game that we discovered was popular during the time. Wagering on outcomes was not encouraged during our faire.
One of the highlights of the faire was the participation of the Society for Creative Anachronism. These talented individuals came and set up tents and demonstrated blacksmithing, illumination, dancing, sewing techniques, and FIGHTING! Knights fought for the honor of fair maidens picked from the audience and to advance their status in their shires. It was loud and exciting and very, very popular with our visitors. Cameras were encouraged and the fighters were probably the most photographed characters on Faire day.
Why did we open the exhibit this way? It was important for us to have a strong kickoff event for the exhibit. We were looking for something that would appeal to a large number of people, people who might not have thought to come to the exhibit, but might come to the Faire, eat a smoked turkey leg, and then decide to go and see what was happening with the exhibit. We believe that the Faire did this for us. The exhibit had a very strong opening day and we hope that, because we were able to promote the rest of the programming surrounding the exhibit more personally with the Faire-goers, we have good turnouts for what is to come.
Vickie Horst is the Manager of Tifton-Tift County Public Library in Tifton, Georgia.
On Wednesday, April 17, the Manifold Greatness display arrived at Centre College in Danville, Kentucky. To kick off the exhibit, the college hosted a talk by Professor Bart D. Ehrman, entitled “Misquoting Jesus: Scribes Who Changed the Scriptures and Readers Who May Never Know.” The talk was a great success, attended by an estimated audience of 700 people, and students and community members began to observe the exhibit in Centre’s Grace Doherty Library.
The exhibit also offers many teaching moments in the life of the college. My religion course, entitled “Biblical History and Ideas,” explored the exhibit. The course examines the historical context surrounding the composition and reception of the Bible, and the translation of the King James Version directly relates to elements in the course.
After studying elements of the original Hebrew text that were “lost in translation,” such as Jerome’s translation in his Vulgate of Exodus 34:29, the radiant face of Moses (cornuta esset facies), the students were able to witness the legacy of such translations on the original title page of the King James Version, featuring a Moses with “horns.” The exhibit is able to visually express details involving biblical translation in a vibrant and memorable way.
Lee Jefferson is Assistant Professor of Religion at Centre College in Danville, Kentucky.
Looking for a new way to explore the King James Bible and its history and influence? As Manifold Greatness opens at a trio of new locations, all three continue the traveling exhibit’s growing tradition of impressive—and highly varied—programming (scroll down for a look at some standout events at our most recent host sites, as well):
Today, April 17, marks the opening of Manifold Greatness at Centre College in Danville, Kentucky, including a convocation by Professor Bart Ehrman of the University of North Carolina-Chapel Hill. Tomorrow, April 18, Centre presents a talk by Amos Tubb, associate professor of history, on “The History of Publishing in England and the King James Translation,” with several more lectures in the weeks ahead.
Or, you could visit the Renaissance. This Saturday, April 20, the Tifton Museum and the Tifton-Tift Public Library in Tifton, Georgia, welcome Manifold Greatness with a “Renaissance Faire in Library Lane,” including period crafts and foods, weapons and armor displays, and a look at Manifold Greatness! Upcoming Tifton events (same link) include a multimedia presentation by Dr. Brian Ray, a family quarto-making event, a talk by Reverend Earl Steffens on “the translator’s dilemma,” and a family Bible workshop featuring some of the jewels of Emory University’s Bible collection.
On Monday, April 22, Manifold Greatness opens in Bel Air, Maryland, at the Hays-Heighe House on the Harford Community College campus. An event-filled opening includes a talk by religion and philosophy professor Gary Owens on “Catholicism, Protestantism, Blood, Guts, Ink, and the King James Bible” and theatrical readings from Shakespeare and the Bible. Hays-Heighe House has extended its regular hours throughout the Manifold Greatness run and more talks, readings, and a salon are planned.
But for just a moment before we embark with enthusiasm on these new events, we’d like to bid farewell to the most recent Manifold Greatness host libraries, too, whose doings you’ve been reading about on this blog thanks to their writing and photography:
- Cameron Village Regional Library in Raleigh, North Carolina, mounted a Scottish-themed opening, followed in subsequent days by a family Bibles workshop, a talk on the Bible in Art, and a closing lecture on Bible translation.
- Missouri Valley College in Marshall, Missouri, kicked off the exhibit with a presentation a “best-seller like no other,” then followed up with talks on Shakespeare, Blake, and the Bible, and on American literature and the King James Bible. They concluded with a delicious-sounding Last Feast exploring foods of biblical times and the King James Bible era.
- Tuscaloosa Public Library began Manifold Greatness with a family-friendly opening event that included pen and ink crafts and a talk on early Bible translator William Tyndale. The library offered its own curated displays on books and printing and held public events that included a letterpress printing lecture and demonstration and more.
Washington, DC, the home of the Folger Shakespeare Library, is reveling in the National Cherry Blossom Festival (March 20 to April 14) as the Japanese cherry trees around the Tidal Basin and elsewhere are now approaching their glorious but short-lived “peak bloom.”
We thought we’d revisit the Martin Luther King, Jr. Memorial, first discussed in this blog post by Manifold Greatness curator Hannibal Hamlin around the time of the memorial’s original (but storm-delayed) dedication in August 2011.
Martin Luther King often quoted from the Bible, including the King James Bible, in his speeches, including a line from Amos evoking a time when justice runs down “like water, and righteousness like a mighty stream.” You can see that quotation in the inscription here from a 1955 speech in Montgomery, Alabama. And yes, those are cherry blossoms at the top of the picture!
Over the past year and a half of the Manifold Greatness exhibit’s continuing travels, some of the Manifold Greatness host sites have included special events that touched on King’s use of the King James Bible as well as the connection between the King James Bible and the black church tradition. For more examples of the role of the King James Bible in American public life, you may want to explore the Modern Life image gallery on our Manifold Greatness website.
The King Memorial is located directly on the Tidal Basin, which is encircled by those blossoming Japanese cherry trees. King’s statue looks across the water at the Jefferson Memorial, which has its own historic associations with the King James Bible. One of Thomas Jefferson’s post-presidential projects was to assemble, from scripture, an account of Jesus’ teachings that excluded supernatural elements, producing what he called The Life and Morals of Jesus of Nazareth. You can see one passage in the Historic American Bibles image gallery on the Manifold Greatness website, or learn much more about it at the Smithsonian’s Thomas Jefferson’s Bible, which includes a complete online facsimile.
In between the Jefferson and King memorials along the edge of the Tidal Basin is the Franklin Delano Roosevelt Memorial. Unlike many American presidents, however, Roosevelt does not offer us a simple King James Bible connection through his inauguration ceremonies. Franklin Roosevelt followed the tradition of being sworn in on a Bible, and he used the same one for all four inaugurations (he had also used it when he was sworn in as governor of New York in 1928 and 1930). But it was not the King James Bible. Roosevelt was sworn in on his family’s 1686 Dutch Bible (scroll down to see photos), the oldest Bible used at any presidential inauguration to date, and the only inaugural Bible in a modern foreign language, Dutch.
The traveling exhibit Manifold Greatness: The Creation and Afterlife appears next in mid-April at Centre College in Danville, Kentucky; the Tifton Museum of Arts and Heritage in coordination with the Tifton-Tift County Public Library in Tifton, Georgia; and the Hays-Heighe House at Harford Community College in Bel Air, Maryland.
Missouri Valley College’s Murrell Memorial Library held its final event for Manifold Greatness on Tuesday, April 2. The Last Feast featured foods from the time of the Bible along with dishes from Shakespeare’s era, when the 1611 King James Bible was translated.
Beverly Katz, assistant professor of business at the college, kicked off the event with a presentation of the different foods and how they are important to the Jewish faith during Passover. She also explained how the types of Passover foods changed as Jews moved from the Mediterranean area to central Europe. As some Jews moved north, hardier foods such as potatoes, noodles, and soups were introduced to the diet. For the Missouri Valley College event, items representing this later period included pottage from meat, Toastees, and King James biscuits. (At the time of the King James Bible, Jews were excluded from England, however, having been expelled in 1290; the ban was not lifted until the mid-1650s.)
With such foods on the menu as hummus, Curacao haroset, King James biscuits, moretum, pottage from meat, Toastees, Passover crackers, figs, dates, almonds, oranges, matzo, pickled fish, cucumber salads, and bulgur and parsley salad, attendees had plenty of Passover samplings.
The Last Feast was also a reminder that food is a very important part of traditions. Food brings families and communities closer during celebrations, holidays, weddings and funerals. The Bible is no stranger to relating food and gatherings, as in this verse from First Corinthians 10:31 as it appears in the King James Bible: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”
Jae Steinkuhler is the special events coordinator at Murrell Library, Missouri Valley College.
The Manifold Greatness traveling exhibit opened to great fanfare March 19 at Missouri Valley College’s Murrell Memorial Library in Marshall, Missouri. David L. Roberts, Assistant Professor of Mass Communication at the college, presented his slideshow, “A Best-Seller like No Other: The King James Bible and Its 400 Years of Influence.”
Students, faculty and community members attended the event and enjoyed not only the displays of historical Bibles, but also the displays of nativities, song books, and other church-related items.
Professor Roberts began his slideshow with the prose of the King James Bible. Comparing it to other and later versions of the Bible, the King James Version is poetic and sounds “pretty” when read aloud. One of the main points was that words sound better with an “eth” at the end. “Maketh,” “sayeth,” even “asseth!”
In the slideshow, Professor Roberts also pointed out some key elements of the Manifold Greatness exhibit. The influence of the King James Bible in popular literature, movies and music spans from children’s programming (A Charlie Brown Christmas) to more adult music (The Byrds.) Also, the King James Bible reached new heights when the creation story was read by Apollo 8 astronauts as they rounded the moon.
Murrell Library is looking forward to several more speakers, fun activities, and even hosting a Last Feast reception during the Manifold Greatness exhibit.
Jae Steinkuhler is the special events coordinator at Murrell Library, Missouri Valley College.