“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.
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.)
This Sunday is March 24, the date in 1603 when Queen Elizabeth I died, and James VI of Scotland became king of England. When James succeeded Elizabeth to the English monarchy, he also inherited the crown of Ireland.
Although a high king of Ireland was both a legal and historical reality, the concept of an Irish crown was innovative in this period. The bardic poet Fearghal Óg Mac an Bhaird may be the first to have articulated the notion of ‘the crown of Ireland’ as part of a triple monarchy, which he did in his famous poem “Tri coróna i gcairt Shéamais” (Three crowns in James’s charter), an inaugural poem celebrating James’s accession to the triple monarchy of England, Scotland, and Ireland.
The current Folger exhibition, Nobility and Newcomers in Renaissance Ireland, which I curated with Thomas Herron, Associate Professor of English at East Carolina University, includes a facsimile manuscript of Mac an Bhaird’s poem, in the original Irish language. The poem is one of several Irish-language works on display. A fundamental, and immensely interesting, part of the exhibition, these works have been a way for us to show how the Irish language itself was a powerful cultural and social force in the world of Renaissance Ireland. You can hear a spoken passage from the poem, in Irish, in this online audio stop from our exhibition audio tour (the passage from the poem begins after my spoken introduction) and see an image of the poem here as well.
The poem’s fame derives in part from its seeming curiosity: why would a Gaelic Irishman welcome a “British” king? One answer is that Gaelic intellectuals were not absolutely averse to political connection to the monarchy in London, and currying favor with the new king was simply good politics.
On a more basic level, the bardic class hoped to enjoy greater protection and rights under a Scottish king than they had under an English queen: Elizabeth may have had an interest in the Irish language, but she did next to nothing to arrest the destruction of Gaelic culture. James, by contrast, had successfully ruled Scotland for decades and had managed his Gaelic and Catholic subjects with relative tolerance. Many Irish—bards, lords, and even churchmen—held out hope that his reign would usher in better days.
Mac an Bhaird’s poem details the grounds of James’s claim for all three kingdoms. In the case of Ireland, legitimacy derived from blood (Scottish kings having been descended of Irish Gaels) rather than conquest. In traditional motif, then, Ireland was portrayed in the poem as the feminized ‘spouse’ of the rightful king, a union that would bring peace and plenty to the land.
Great hopes, however, were quickly dashed. A mere six years later, in 1609, James’s government would commence the largest and most ambitious of English/British colonial schemes in Ireland, the Plantation of Ulster, and thus the repeopling of Ireland’s northern province with English and Scottish settlers.
Brendan Kane is Associate Professor of History at the University of Connecticut, Associate Director of the University of Connecticut Humanities Institute, and the curator, with Thomas Herron, of the Folger exhibition Nobility and Newcomers in Renaissance Ireland, January 19 to May 19, 2013.
It will be tough to say goodbye to the Folger Manifold Greatness exhibition after this Monday (in the words of Juliet, “Parting is such sweet sorrow”)… but we hope to see you before it goes!
The Folger exhibition is open today (Saturday), Sunday, and Monday; admission is free. And we’re delighted to have started the last weekend of the exhibition with brilliant sunshine.
Some of the many “don’t miss” items now on display in the Folger exhibition include:
• An Anglo-Saxon manuscript from about the year 1000 that retells biblical stories in epic verse
• A rare Wycliffite Bible from the 1380s
• A 1530 fragment from William Tyndale’s contraband biblical translations, discussed by Hannibal Hamlin in this post: Tyndale was executed in 1536
• Queen Elizabeth’s 1568 Bishops’ Bible
• A Bodleian copy of a 1602 Bishops’ Bible annotated with translators’ changes
• The Folger first edition of the King James Bible
• The Prince Henry Bible, an elaborately bound copy of the King James Bible owned by James I’s older son, Prince Henry, who died in 1612
• A “Wicked” Bible (1631) in which the printer omits a key word from the commandment on adultery
• A King James Bible that came over on the Mayflower
• King James Bibles owned by Frederick Douglass and Elvis Presley
• Early family Bibles, with century-old handwritten records of births, christenings, and other events, including the Hamlin Family Bible
And what story does it all tell? In the words of the Washington Post from last September:
The exhibition includes fascinating mysteries, epic battles, stake burnings and other enthralling episodes in the lives of the men involved in Bible translation. It covers the events that led to the birth of the King James, as well as the book’s influence on art, literature, popular culture, music and history—from Handel’s “Messiah” to the reading of Genesis by the astronauts aboard Apollo 8, a broadcast heard by a quarter of the people on Earth at the time, making the Bible’s reach literally astronomical.
The New York Times (also in September) put it this way:
Pay close attention to the major new exhibition at the Folger Shakespeare Library here, “Manifold Greatness: The Creation and Afterlife of the King James Bible,” and you will see not only manuscripts going back to the year 1000, an early translation from the 14th century, Queen Elizabeth I’s copy of the Bible, and imposingly bound versions of the King James; you will also sense the gradual birth of the modern English language and the subtle framing of a culture’s patterns of thought… you cannot survey the riches at the Folger without realizing that you are being given a glimpse of a culture’s birth.
In his recent blog post about an American Civil War POW’s King James Bible, curator Steve Galbraith noted “the long reach of the King James Bible and how much history was covered by our one exhibition.” Another reminder of those historical KJB associations comes this weekend, with the Martin Luther King, Jr., holiday on Monday and Dr. King’s actual birthday on Sunday. Curator Hannibal Hamlin wrote about Martin Luther King and the King James Bible last August, and King is recognized in the Folger exhibition as well. On Monday, the exhibition’s last day, the Folger Shakespeare Library also offers a free, family-friendly event for the King holiday on the theme of protest. And once again, the King James Bible of 1611 traces its connections to the present day.