The Bodleian Plate is an copperplate depicting several colonial buildings of eighteenth-century Williamsburg, Virginia, as well as several types of native flora, fauna, and American Indians. Used in John D. Rockefeller, Jr.'s reconstruction of Colonial Williamsburg, the plate has been tied to Williamsburg resident William Byrd II and may have been produced by English illustrator Eleazar Albin and engraver John Carwitham.[1]
Imagery
editThe top third of the image depicts the campus of the College of William and Mary in Virginia looking West. Labeled "1" and to the left (to the right on the plate itself) is the Brafferton, a school for American Indians. Visible in the center–labeled "2"–is the eastern side of the Wren Building, then often known simply as "the College."[2] The building labelled "3" on the right is the President's House.[3] Topiary surrounding the buildings is also visible in the top panel.[1]
The center third of the plate again depicts the Wren Building in the center, this time from a perspective to the Southwest with the chapel wing in the foreground. To the left of the print is an eastern-facing perspective of the Capitol as it appeared before a 1747 fire. The right-center image depicts the Governor's Palace and associated structures in a North-facing perspective from above the Palace Green.[4]
The bottom third is ten separate images. Among them are plants and animals from Virginia and nearby. Additionally, two images of local Indians flank both sides of the bottom portion.[1]
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History
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Bodleian Plate is so-named for its discovery in the archives of the Bodleian Library at the University of Oxford in England. The copperplate was bequeathed to the library as part of the collection of Richard Rawlinson, a nonjuring Church of England clergyman and antiquarian who died in April 1755. His donation to the library totaled over one million books, manuscripts, and engravings–all of which had been originally willed to the Society of Antiquaries before a falling-out.[2][5]
Efforts to rebuild the Wren Building to its colonial appearance began in 1928 as part of John D. Rockefeller, Jr.'s broader efforts to restore Williamsburg. The project had been in part the brainchild of W.A.R. Goodwin, the Episcopal rector of Bruton Parish. In December 1929, researcher Mary F. Goodwin located and recognized the Bodleian Plate as depicting colonial-era Williamsburg, Virginia.[4]
References
edit- ^ a b c "Illustration of Williamsburg buildings, flora and fauna (not titled)". The Art Museums of Colonial Williamsburg. Williamsburg, VA: Colonial Williamsburg. Retrieved 26 May 2021.
- ^ a b Erickson, Mark St. John (30 September 2018). "Bodleian Plate opened window on lost Williamsburg". Daily Press. Williamsburg, VA. Retrieved 26 May 2021.
- ^ Lounsbury, Carl (2000). "Ornaments of Civic Aspiration: The Public Buildings of Williamsburg". In Robert P. Maccubbin (ed.). Williamsburg, Virginia: A City Before the State, 1699–1999. Williamsburg, VA. p. 30.
{{cite book}}: CS1 maint: location missing publisher (link) - ^ a b "The Bodleian Print". wm.edu. Williamsburg, VA: The College of William and Mary in Virginia. Retrieved 26 May 2021.
- ^ Tashjian, David R.; Enright, Brian J. (1990). Richard Rawlinson: A Tercentenary Memorial. Western Michigan University.
The Book of Common Worship of 1906 was the first liturgical book of the Presbyterian Church in the United States. It was replaced by a new edition in 1932.
The book was the result of overtures from the Synod of New York and the Presbytery of Denver. Henry Van Dyke was the chairperson of the committee charged with the publication of the book.
The book relied heavily on the liturgical reforms of the Church of Scotland and incorporated much of the liturgical tradition from the Episcopal Book of Common Prayer. It included liturgies for morning and evening worship services as well as ancient forms of Eucharistic prayers based on Eastern Orthodox liturgies. Prayers and texts were written for festivals and seasons of the Liturgical Year, which at the time of publication was not universally accepted in the Presbytery. Various orders were written for Confirmation, Ordination, and other ordinances. For the first time, "A Treasury of Prayers," a collection of ancient and contemporary prayers, was included. The prayers were drawn not only from within the Reformed tradition but also from within the Church catholic. One such example was the use of the Prayer of St. John Chrysostom,[1] a remarkable departure from the Reformed principles and an intense look into the pre-denominational past. Finally, the book included an extensive selection from Psalms and Canticles; the latter's titles were given in Latin (Magnificat; Nunc Dimittis, Te Deum laudamus etc.), a significant departure from the Reformed tradition.
Many Presbyterians were angered by what they felt was a loss of liberty in worship and criticized "canned prayers." In the General Assembly meeting to approve the book, one commissioner threw the book across the room and said, "Faugh! It smells of priestcraft." Another speaker responded, "This is not van Dyke's prayer book. It belongs to every member of the committee you appointed. It is not a liturgy. It's not a ritual. It does not contain 'canned' prayers. It contains great live prayers of our fathers. Are you going to tell the man who wants to use this book that he can't have it?"
In the end, the book was published but not fully embraced. However, it paved the way for a continuing tradition of liberty in Presbyterian worship in America, balanced with written resources for worship.
1932
editThe Book of Common Worship of 1932 was the second liturgical book of the Presbyterian Church (USA). It was superseded by a new edition in 1946.
Henry van Dyke, who chaired the committee that composed The Book of Common Worship of 1906, began in 1928 calling on General Assembly to revise the book. The General Assembly of the Presbyterian Church of 1929 constituted a committee, again chaired by van Dyke.
During the course of their work, van Dyke addressed the critics of the 1906 book: "We can see no force in the thoughtless opposition of such a book which is represented by the rather irreverent phrase, 'canned prayers.' The Bible and the service books of Calvin, Knox and the other reformers, all contain written forms of prayer. All our hymns are written. Yet no one is foolish and crude enough to protest against 'canned praise.' The effectual fervent prayer of a righteous man is acceptable though it be written."
The 1932 book was a revision and an expansion of the 1906 book, thus becoming the second liturgical book of the Presbyterian Church (USA). Texts for additional festivals and seasons were added. A rudimentary lectionary was included.
When presented to the 1931 General Assembly, there were no speeches against 'canned prayers' and the book was unanimously approved. The work was published in 1932. Henry van Dyke, who had called The Book of Common Worship of 1932 "his last labor" of life, died in 1933.