Monday, March 30, 2020

A broken Hallelujah


Our friend Tammy from South Africa drew our attention to a recent music video of  Leonard Cohen's 'Hallelujah' .   The choirmaster at Roedean School in South Africa put together brilliantly and movingly a video of the choir singing this haunting song after the school had closed because of the coronavirus pandemic.  Somehow he used technology to film the choristers individually and then put them together as though they were performing in the school.  It was deeply moving to see them singing together in harmony whilst we saw the empty rooms and corridors.  I recommend that you watch the video before reading on: if you search for 'Hallelujah' on Youtube and choose the Roedean School version, it's easy to find. 

Or copy and paste this link into your browser:
 https://www.youtube.com/watch?v=3y51WWrYodI&list=RD3y51WWrYodI&start_radio=1



Listening to the strange words of this song I wondered what they really meant. These are the lyrics:



Well, I heard there was a secret chord
That David played and it pleased the Lord
But you don't really care for music, do you?
Well it goes like this:
The fourth, the fifth, the minor fall and the major lift
The baffled king composing Hallelujah


Hallelujah, Hallelujah, Hallelujah, Hallelujah...

 

Well your faith was strong but you needed proof
You saw her bathing on the roof
Her beauty and the moonlight overthrew ya
She tied you to her kitchen chair
She broke your throne and she cut your hair
And from your lips she drew the Hallelujah


Hallelujah, Hallelujah, Hallelujah, Hallelujah...

 

You say I took the name in vain

I don't even know the name

But if I did, well really what's it to ya?

There's a blaze of light in every word

It doesn't matter which you heard

The holy or the broken Hallelujah.



Hallelujah, Hallelujah, Hallelujah, Hallelujah...
 

I did my best, it wasn't much

I couldn't feel so I tried to touch

I've told the truth, I didn't come to fool ya

And even though it all went wrong

I'll stand before the lord of song

With nothing on my tongue but hallelujah



Hallelujah, Hallelujah, Hallelujah, Hallelujah...


Well, baby, I've been here before
I've seen this room and I've walked this floor (you know)
I used to live alone before I knew ya
And I've seen your flag on the marble arch
And love is not a victory march
It's a cold and it's a broken Hallelujah

 

Hallelujah, Hallelujah, Hallelujah, Hallelujah...
 

Well, there was a time when you let me know
What's really going on below
But now you never show that to me, do ya?
But remember when I moved in you
And the holy dove was moving too
And every breath we drew was Hallelujah

 

Hallelujah, Hallelujah, Hallelujah, Hallelujah...
 

Maybe there's a God above
But all I've ever learned from love
Was how to shoot somebody who outdrew ya
And it's not a cry that you hear at night
It's not somebody who's seen the light
It's a cold and it's a broken Hallelujah

 

Hallelujah, hallelujah, hallelujah, hallelujah...
Hallelujah, hallelujah, hallelujah, hallelujah...
Hallelujah, hallelujah, hallelujah
Hallelujah, hallelujah

 
Leonard Cohen

Leonard Cohen was a Canadian Jew - his surname indicates his Jewish background:  Cohen, the most common surname in Israel, means 'priest' and represents an ancient biblical priestly heritage.  Just what sort of a faith Cohen himself had isn't easy to pin down, though towards the end of this song he seems to express a struggle to retain a faith that he once had, or thought he had.  As he struggles with belief versus unbelief, he still retains some sort of desire to worship.     His thoughts expressed in this song have clear links to the Hebrew Bible (our Old Testament).

 
David the harpist - window at Roedean School, SA

The song  looks at David, the musician and man of God, who despite his deep faith in God is tempted by Bathsheba and falls into sin. 
 
David spies on Bathsheba - painting by Tissot
Then there is the parallel story of Samson, another man dedicated to God, who falls into the same sexual temptation and is seduced by Delilah. 
 
Samson and Delilah - painting by Van Dyck
 Both are imperfect human beings - (aren't we all?) - yet both are repentant and both want to continue to worship God  -  hence their use of 'Hallelujah', which roughly translates as 'Praise the Lord'.  Though the song doesn't mention it, that's where every believer in God stands. We are all sinners - all fault-ridden individuals. It's only by the grace of our creator that we are acceptable to Him.  It's very appropriate therefore that our praise to Him is described as 'a broken Hallelujah'.

The sinful actions of David and of Samson are recorded in the Bible and we can see in their stories that their actions had terrible results.* They certainly paid a heavy price for their behaviour.  Yet they repented, and David's moving repentance is recorded in Psalm 51 , where David says "You do not delight in sacrifice, or I would bring it;   you do not take pleasure in burnt offerings. My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise."



The Bible is a treasure-house of stories which tells us repeatedly that if we sincerely want a relationship with our maker, he is willing to set aside our imperfections, our inadequacies and our stumblings, provided we acknowledge and repent of them. We can turn to Him and not be turned away.  It seems to me that Leonard Cohen was trying to grasp this when he wrote   Hallelujah!






2 Samuel 11 and Judges 16





There's a much more detailed analysis of the lyrics of Hallelujah at

  https://www.rollingstone.com/music/music-news/how-leonard-cohens-hallelujah-brilliantly-mingled-sex-religion-194516/

Friday, March 20, 2020

Covidia

I was about to write a blog entry relating to the coronavirus pandemic, but discovered that Canon J  John has written, probably much better than I could, his thoughts on the issue which are much the same as mine.  So I'd like to share his thoughts with you rather than writing my own blog entry on this:

 

Comfort in Covidia


I imagine I’m not alone in feeling that I have been mysteriously pushed through the doors of some magical wardrobe and now, in a state of severe bewilderment, find myself gazing around a strange, unwelcoming landscape. It is definitely not C.S. Lewis’s Narnia; this hostile desert – which I take the opportunity of naming Covidia – is much more alien and daunting. Yet the door is closed behind us and, to use the old words of the King James Bible, you and I find ourselves ‘strangers in a strange land’ (Exodus 2:22). What we face is threatening and even frightening. Nevertheless, I’m comforted by the fact that many of the followers of Jesus have trod this path before. Although we find the present COVID-19 pandemic unusual, it’s worth remembering that if you look back over history it was a rare generation that didn’t have to grapple with such things as the Black Death, plague, cholera or the like. Other men and women of faith have crossed this discouraging landscape before us.

One man who did is the great reformer Martin Luther. In 1527, at a time when bubonic plague was rampaging across Germany with many fatalities, he was asked the question as to whether it was right to run away from it. Never a man to give a short answer when a long one would do, he wrote an entire booklet in response. Originally given the less than cheering title Whether to Flee From Death, it was later published under the slightly more positive name Whether One May Flee From A Deadly Plague. The full text is found at https://davenantinstitute.org/whether-one-may-flee-from-a-deadly-plague/ and has much of interest. In one paragraph Luther expresses his own position like this:
‘I shall ask God mercifully to protect us. Then I shall fumigate, help purify the air, administer medicine and take it. I shall avoid places and persons where my presence is not needed in order not to become contaminated and thus perchance inflict and pollute others and so cause their death as a result of my negligence. If God should wish to take me, he will surely find me and I have done what he has expected of me and so I am not responsible for either my own death or the death of others. If my neighbour needs me, however, I shall not avoid place or person but will go freely, as stated above. See, this is such a God-fearing faith because it is neither brash nor foolhardy and does not tempt God.’

There’s a lot to ponder here and let me offer you three wise principles from it that still hold true.

Principle 1 Learn wisely
In fact, for its time there is here a good example of what you might call ‘sanitary sanity’. Luther intends adopting a strategy of what we would call self-isolation as much as possible and of avoiding going where he is not needed. His reasoning is, very reasonably, that he knows that he could become infected and therefore pass on the plague to others. His comment about that which might ‘tempt God’ refers to presumably the sort of situation where someone claims divine protection and then recklessly runs into a situation demanding God to protect them. Significantly, despite the passing of nearly 500 years, this remains good guidance: we should pay attention to the suggestions of medical experts and think of minimising the spread of the disease to us or to others. COVID-19 has claimed enough victims – try not to give it any more.

Principle 2 Live faithfully
We can no doubt identify with Luther praying for God’s protection but his comments on his own death probably take us beyond our comfort zone. Luther has a deep, calm and commendable trust that if his heavenly Father does decide to take him in death, then so be it; the key thing is that he has done his duty and not put anybody else at risk. Many of us have a faith that asks nothing more than ‘Lord, keep me safe today’. Luther sees his whole life in the hands of God. Indeed, his perspective on death is helpful: he sees it not as an act of bitter tragedy or a demonic victory but simply as an event where God ‘takes him’. Underlying all the actions Luther intends to take is his deep faith in Christ.

Principle 3 Love richly
The question that Luther was addressing is whether someone in a position of church responsibility should flee from peril. To summarise his answer: if you have no duties you can leave, but if your neighbour – and here, following Jesus, he means anybody we are in contact with – needs you, you should stay. Actually, in days of a global pandemic, fleeing disease makes little sense but the principle of being lovingly concerned for those around us remains completely valid. One of the problems with epidemics is that there is always a temptation to ‘look after Number One’ and self-isolation heightens it. We tend to make some sort of physical or psychological bunker and go and hide away inside. While this makes medical sense, it brings its own perils. Jesus asked, ‘What do you benefit if you gain the whole world but lose your own soul?’ (Matthew 16:26 NLT). In the same vein we might ask, ‘What do I benefit if we survive this epidemic but, in the process, harm our eternal soul?’ We are to love God with all that we have but also our neighbour.

The bleak landscape of Covidia through which we must travel is very much uncharted territory. Yet we are not the first to travel it; Luther and countless others have gone before us and, if it’s any encouragement, the reformer himself outlived the plague and kept going for another 19 years before God finally ‘took him’.

With that image of a sterile and ominous landscape before us I am reminded of the first few lines of what is the best known of all Welsh hymns, ‘Guide me, O thou great Redeemer, Pilgrim through this barren land; I am weak, but thou art mighty; Hold me with thy powerful hand.’ Here we have the greatest of encouragements. As we travel through this difficult time, we, who have put our faith in Christ, know that he travels alongside us. Jesus is Emmanuel, the one who is ‘God with us’ (Matthew 1:23). And in our harsh new world, that is the greatest comfort of all.

J.John
Reverend Canon
www.canonjjohn.com

Saturday, March 14, 2020

Plague, Pence and Prayer




With coronavirus attacking in more and more locations, it was interesting to read of an atheist's reaction: 




U.S. Vice President Mike Pence has been mocked by liberals after the White House released a photo of him in his White House office leading a prayer before commencing a meeting with his coronavirus task force. The White House's official Flickr account released the photo showing Pence and 15 others in his West Wing office, all with their heads bowed in prayer. Pence has been asked by President Donald Trump to lead the federal government's response to the coronavirus outbreak in the United States. The author of the "Friendly Atheist" on the Patheos website, Hemant Mehta, responded to the photo by mocking: "It's not a joke when people say these Republicans are trying to stop a virus with prayer." He continued, "What else did anyone expect? Science? Reason? Something sensible? Of course not. If this virus truly becomes a pandemic, we're at the mercy of people delusional enough to think their pleas to God will fix the problem." Mehta even went on to mock God, saying: "The same God who presumably created the virus, at least in their minds, will somehow make sure it hurts only a handful of Americans … and a ton of Chinese people." New York Times Magazine contributor, Thomas Chatterton Williams, responded to the photo saying, "We are so screwed." 1     



Now it's easy to pick holes in Mehta's comment. He seems to suppose that after their prayer meeting, this team of advisors would sit back and do nothing, waiting for God to sort it out. In reality it's much more likely that they would be praying for wisdom to make good and effective decisions on how to tackle the problem. His comment about "a handful of Americans and a ton of Chinese people" is no more than a cheap jibe, describing imaginary words or thoughts in the minds of the team.



There have been many disasters, both natural and man-made, in the history of the world, and often they have highlighted the difference between believers and unbelievers in God. Several of the best-known are known simply because they are recorded in the Bible. 



The Flood

Think of the well-known story of the great flood and Noah's Ark. 2  The whole point of the story centres upon the fact that one man and his family were in touch with God, and their destiny was assured because they (and especially Noah himself) listened to and obeyed God.  He couldn't have done that without prayer being involved!



The Ten Plagues

Then think of the story of the ten plagues and the Exodus. 3  This story culminates in the parting of the Red Sea and the escape from Egypt of the Hebrews, behind whom the Egyptian army was destroyed as the sea flowed back and drowned them. The Egyptians were led by a king, Pharaoh, who scorned God. The Hebrews by contrast were led by a man, Moses, who followed and obeyed God, and was in constant touch with God by prayer. The whole history of the Jews pivots on these events and is still commemorated by the devout each year in the Feast of the Passover.



The stilling of the storm on Galilee

We also read in the bible of a time when Jesus and his disciples were caught in a great storm whilst out in a fishing boat on Galilee. 4    
The disciples were terrified, but Jesus calmed the storm. Their reaction was to say "What kind of a man is this? Even the wind and the waves obey him!"



Dunkirk

Now this phrase, "Even the wind and waves obey him" brings me to a much more recent event which happened during the Second World War, which became known as 'The Miracle of Dunkirk' - a phrase first used, and with good reason, by Winston Churchill. If the weather conditions had been different, the outcome would have been different too.  The recent film Dunkirk (2017) describes vividly the extraordinary events which led to the rescue of 338,000 allied troops, but leaves out the main reason why Churchill called it a miracle. 

If you don’t know the story, on 10th May 1940, Hitler unleashed a military onslaught on France and Belgium. Within days the British Army – outmanoeuvred and unprepared – along with soldiers of other Allied nations, found themselves with their backs to the sea and hemmed in by enemies. The German High Command was able to boast with confidence that its troops were ‘proceeding to annihilate the British Army’. That the total destruction of an entire army was imminent was a view shared by many in the military and political leadership of Britain. Prime Minister Winston Churchill found himself preparing to announce to the public an unprecedented military catastrophe involving the capture or death of a third of a million soldiers.

But it didn’t happen. On 23rd May, King George VI requested that the following Sunday should be observed as a National Day of Prayer. Late on the Saturday evening the military decision was taken to evacuate as many as possible of the Allied forces. On the Sunday, the nation devoted itself to prayer in an unprecedented way. Eyewitnesses and photographs confirm overflowing congregations in places of worship across the land. Long queues formed outside cathedrals. The same day an urgent request went out for boats of all sizes and shapes to cross the English Channel to rescue the besieged army, a call ultimately answered by around 800 vessels.

Yet even before the praying began (in my experience, prayer often works like that) curious events were happening. In a decision that infuriated his generals and still baffles historians, Hitler ordered his army to halt. Had they continued to fight, the destruction of the Allied forces would have been inevitable and the war would have taken a different, darker and more terrible path. Yet for three days the German tanks and soldiers stood idle while the evacuation unfolded. Not only so, bad weather on the Tuesday grounded the Luftwaffe, allowing Allied soldiers to march unhindered to the beaches. In contrast, on Wednesday the sea was extraordinarily calm, making the perilous evacuation less hazardous. By the time the German Army was finally ordered to renew its attack, over 338,000 troops had been snatched from the beaches, including 140,000 French, Belgian, Dutch and Polish soldiers. Many of them were to return four years later to liberate Europe.

Now you could argue it was all a coincidence, but I think not. It certainly wasn’t considered so at the time. Sunday 9th June was declared a National Day of Thanksgiving and, encouraged by Churchill himself, the phrase ‘the miracle of Dunkirk’ began to circulate. 5

Since those days there has been a steady drift  away from Christian belief and practice in much of the population, so it's almost impossible to imagine that in our current crisis there will be an official call for a national day of prayer!  But there is one clear conclusion which can be drawn from all these events, namely that God is in charge, God controls events, God hears and responds to the prayers of individuals and even of nations, and that what God seeks is that we should recognise this and call out to Him in the belief that he will control the outcome. We can't predict what the overll outcome will be, but I agree with Canon J John when he says says "I think Dunkirk stands as an extraordinary encouragement to pray in faith. However great our problems, God is greater than them all. That ‘Dunkirk encouragement’ to pray in times of need applies at every level of life and to every challenge, from what may be a petty domestic crisis to a national disaster." 5

Postscript, March 15th
To my surprise, within hours of me writing  "it's almost impossible to imagine that in our current crisis there will be an official call for a national day of prayer!", President Trump has announced that USA will have a National Day of Prayer today, March 15th!



1 https://christiantoday.com/article/mike-pence-prays-with-coronavirus-task-force-for-gods-help-liberals-and-atheists-mock/134410.htm

2 Genesis chapter 6 onwards.

3 Exodus 7 onwards.  Also http://creationday.com/2015/08/scientific-evidence-for-the-parting-of-the-red-sea-2/

4 Matthew 8, verse 23 onwards

Tuesday, February 18, 2020

A Mount Olympus memory


It's amazing how a memory will stay in the recesses of the mind over many decades.

A long, long time ago (1963) , I climbed Mount Olympus, the highest mountain in Greece,  with three friends.




On the way up


It was a long climb which took us two days - the mountain is just short of 10,000 ft (3000m) high and you have to begin the climb at sea level.  



Me, Norman Cumming, Sam Yapp, David Relfe, and a German girl we met on the way up


At the summit: Sam, Norman, David, me. 



 We had the advantage of climbing in perfect weather - but the particular memory which sticks in my mind is of viewing a violent thunderstorm from above. We could see the lightning and hear the thunder rolling below us, whilst we ourselves were in brilliant sunshine.




The valley after the storm


 By the time we got down the mountain the storm had disappeared.  We had arranged to stay at a Christian orphanage near the foot of the mountain, and as we approached,  we heard the orphan children singing lustily 'How great thou art' (in Greek, of course). It was a hymn which was just becoming popular in Britain at the time - indeed it has subsequently been voted Britain's most popular hymn on the BBC programme Songs of Praise.

The words in English of this hymn resonated strongly with the experiences we had just had on our climb, and 57 years later it remains a powerful memory.



Oh Lord my God, when I in awesome wonder
Consider all the works thy hands have made;
I see the stars, I hear the rolling thunder,
Thy power throughout the universe displayed.
Then sings my soul, my saviour God to thee
How great thou art, how great thou art.
 
When through the woods and forest glades I wander
And hear the birds sing sweetly in the trees;
When I look down from lofty mountain grandeur
And see the brook, and feel the gentle breeze.
Then sings my soul, my saviour God to thee
How great thou art, how great thou art.
 
The awesomeness of nature expressed in the hymn has a 
parallel written 2500 year earlier when the writer of 
Psalm 19 was awed by looking up at the night sky..... 

The heavens declare the glory of God; the skies
proclaim the work of his hands. Day after day 
they pour forth speech; night after night they 
reveal knowledge. They have no speech, they use 
no words; no sound is heard from them. 
Yet their voice goes out into all the earth, 
their words to the ends of the world. 
 
Powerful stuff!


 

Friday, January 31, 2020

A remarkable man


My namesake* and great-grandfather Ebenezer Prior was a most remarkable man. The Priors were woolstaplers as far back as the Middle Ages, when wool was the backbone of the country's economy. The late Mr Hollins, founder of The Wool Record, discovered that a Mr John Prior of Chichester represented the woolmen of the district  at a wool convocation held at York during the reign of Edward I  (who reigned from 1239-1307). During this convocation the Great Company of the Staple, an extremely powerful trade guild, was established. Chichester was one of the nine 'staple' towns of England at that time. (Wool Record, 29 December 1949).  Ebenezer Prior was born in 1848 and lived in Chichester for most of his life, where he made a huge impact. His grandfather Mr Reeves and his father J W Prior were woolstaplers. Ebenezer took over and re-established the business which became known as Ebenezer Prior Ltd, becoming one of the two most noteworthy businesses in Chichester (the other being Shippams, the well-known potted meat company. The Shippams became related by marriage to the Priors.)   The business is long gone, but is commemorated by a street and carpark named 'Woolstaplers'.
*see my entry of 17 September 2019 entitled 'Ebenezer'
 
 
 
 
Ebenezer Prior + family

 Back Row:             Mary,    Ebenezer Senior,     Hannah,              John
Middle row: Rhoda, Ebenezer,   Emily Senior,    Sydney,    Emily,             Jessie
Seated:                                            Gilbert, Mark,               Richard
 
 
 









Chichester in the 19th Century had become an unpleasant environment, especially for the poor.  The streets were unpaved, filthy and only feebly lit by gas lighting at some street corners. It was barely safe to walk alone through the areas of St Pancras and Somerstown.



Ebenezer served as a member of the City Council from 1889 to 1896, and was elected mayor in 1895.   He was chairman of the Rural District Council of Chichester whilst it existed, and a JP for the County. He was also Chief Magistrate for many years, and was a member of the Board of Guardians (who were responsible for overseeing the workhouse), and was chairman for 13 consecutive years. 



Alcohol

Ebenezer Prior was a man of deep Christian conviction - the main motivation behind all his actions recounted in this essay - and had a great heart for the poor. As a young man, he would take port wine after his meals, but in his role as Chief Magistrate he saw at first hand the devastating effects of cheap alcohol, and the widespread drunkenness which led to criminal behaviour.  There were 102 public houses in Chichester, which he attacked as 'low in tone' and frequently 'houses of ill repute', 'dens of gambling and drunkennness.'   He did all he could to suspend licences and lessen the number of inns in the city. In 1889 Ebenezer achieved considerable unpopularity by challenging the quantity of drink served in the workhouse

     He became uncomfortable when passing sentence on people whose crimes were influenced by alcohol, so to ease his conscience he became an abstainer, and eventually became President of the Total Abstainers Society.  Inevitably his actions aroused the wrath and enmity of those whose livelihoods depended on selling alcohol.







 Ebenezer did his utmost to improve the lot of the inmates of the workhouse. He was instrumental in getting trained instead of pauper nurses in the workhouse. He was eventually successful in persuading the Board of Guardians to allow the inmates to wear ordinary clothing when visiting the outside world instead of their paupers' uniforms.

Chichester workhouse

    His office at work became a rendezvous for all who were distressed and he seemed to have a gift for understanding difficult situations, and to be willing, and able, effectively to deal with them. It was often said that his object in pursuing his role on the board of guardians was because it brought him directly into touch with the poor and gave him opportunities for entering their homes. 
   One one occasion he got deeply discouraged when a minister whom he respected, said that although his intentions were good, he was wasting his time and money on these people. But very shortly after that, he was walking through the town when the driver of a passing dray halted his horses, jumped down and hurried to Mr Prior and shook his hand fervently in gratitude for his past kindnesses. He said that Mr Prior had visited his home when his wife was ill and the family were in need, and had also visited his son in prison and given him a little book (St John's gospel). This had apparently led to his son's conversion, and the drayman said that the family now read the booklet daily and prayed for God's blessing on Mr Prior.  This small event completely lifted the depression from Mr Prior and restored his confidence.



Schooling

Ebenezer was a manager of the Lancastrian Voluntary Schools. (There is still a school in Chichester today called Lancastrian Infant School). Education was under review by the government at the time, and Ebenezer was keen for better use to be made of educational charities. One such was the Oliver Whitby School, a Bluecoat school founded as an Anglican charity for underprivileged boys many years earlier, but which had become isolated from city life by a policy of not allowing the boys to be 'contaminated' by the wicked outside world. True, they attended services at the cathedral, and were seen regularly on their supervised Sunday afternoon walk, but they were kept apart from other people and the charity benefitted only the 48 boys of the school.



Oliver Whitby School (Later to become a House of Fraser store)
Ebenezer determined to press for better use of the charity. He wanted the school to expand in order to provide secondary education for Chichester pupils, and imagined that the school could provide education for upwards of 200 scholars.  He was convinced that a larger number of able children could benefit greatly by the sort of education which the Oliver Whitby School could provide. He put huge efforts into his attempt to bring this about, and by the time he was mayor in 1895 he was able to chair a committee to pursue a general inquiry into all the existing charities in Chichester with a view to their being used for the public benefit. A new bishop had been appointed and Ebenezer outlined his plans for the Oliver Whitby School to him.  In essence, his proposal was that the school should provide free education for its 48 foundation scholars, and places for upwards of 200 fee payers, and a new school provided for 125 girls. Though not an anglican himself he was happy that religious instruction should be according to the doctrines of the Church of England. Many in Chichester were flabbergasted that any man should dare to propose tampering with the Whitby school. Least of all should schemes emanate from Prior who was notorious for his strict manner of life and still unpopular with a large faction because of his victorious campaigns against abuse at the workhouse and for main drainage (more of which below). A battle raged, and sentiment was stirred by a lawyer called Mr Bew, who was an old blue.  He shouted 'hands off the birthright of the poor' and 'beware attacks on the Church of England'. There was a public outcry against Prior, reported in the West Sussex Gazette of 25 February 1897, though the newspaper itself remained strongly supportive of him. Prior countered all arguments with reason and sanity. Chichester's battle received national coverage. The battle continued into the summer, and culminated in a meeting in July, attended by a commissioner from the Charity Commission.  Prior's supporters were interrupted and shouted down, and the meeting became 'one of the most disorderly and unmannerly I have attended for years' wrote the editor of the Gazette. 'Shouting, booing, hissing, yelling, interruptions, sensible and senseless, all the vocabulary of uncontrolled prejudice blossomed as a thistle for three hours and a half. '  (Sussex Daily News. 29/7/1897). Prior had to be accompanied by the Superintendent of Police and other policemen as he walked home to his house in Tower Street, followed by a yelling crowd, 'who treated him to the same sort of battery of missiles which they normally reserved for the Salvation Army'. Within days of the inquiry there were signs of a change of heart, and there were letters of apology to the Commissioners from all classes of people. Many of Chichester's best men were supportive of Prior, but progress at this juncture was impossible. The  trustees of the Oliver Whitby School celebrated by erecting iron fencing for the school playground, closing their minds completely to the extension of secondary education, which did not become a reality until 1928 when Chichester High School for boys opened.



Filthy water and the Drainage question.

Prior campaigned for better lighting in the city, but above all, he was agitated beyond measure by the unhygienic state of Chichester. As in so many industrial towns there was no drainage. Water was obtained from pumps or wells, and sewage was deposited in cesspits or buckets which people emptied into the river Lavant. There was therefore the great danger at all times of disease from contaminated water.  The street pumps provided water that was 'coffee coloured or 'stank', and 'cesspits overflowed into cellars'.   (all phrases expressed in the Chichester Observer around 1888).

Prior determined to do all in his power to ensure that Chichester installed a proper drainage system.  However, this meant that the cost would fall on the ratepayers, many of whom objected to this, as the main benefit would be to the poor who lived in the most deprived area, and who were not ratepayers.  Doctors would also lose income if  epidemics were checked, though doubtless this motive would not be openly admitted. It developed into a long-running battle between what became known as the Drainers Party and the Anti-drainers.  Prior was a champion of the Drainers and this caused him to be up against some bitter enemies, especially Dr Bostock, a doctor and mayor of Chichester for many years, who saw no reason for agitating for an improvement of Chichester's sanitation.

Defeat

In 1889 the anti-drainers (sometimes called the cesspool party) trounced Prior's drainers party, causing the Chichester Observer to comment that 'the majority of the inhabitants decided that the time for uniting cleanliness with godliness in a cathedral city had not yet arrived.'  (6 Nov 1889).  The whole issue gained national prominence, with critical reports of Chichester's decision in the Lancet and the British Medical Association. Prior continued to campaign almost daily for the drainage of the city, and in 1890 he won a seat on the city council. He began to win more and more support, for his drainage scheme, but it so infuriated his opponents that they ganged together to defeat his other objectives and it was a mortal blow against his scheme for the Oliver Whitby School.



Victory

(click to enlarge)

A majority of the citizens were won over to Prior's side, and in 1895 he was made mayor of Chichester.



Prior's mayoralty was very popular. During the year, he presided with ability at a luncheon which the Mayor and Corporation of Chichester  gave to Bishop Wilberforce at his enthronement and at which all the mayors of Sussex attended in their robes and chains of office.  It is noteworthy that he had the grace to do this - he was himself a non-conformist, being a member of Providence Chapel, where many other members of his family also worshipped.



Eventually Prior's proposals won the day, and a proper drainage system was built in Chichester. He also took steps to ensure that the waterworks was taken over by the city authorities.    However, all this was not in time to prevent an outbreak of disease…….



The end of  Ebenezer Prior's political career.

During his mayoralty he had to cope with a severe outbreak of typhoid fever. He threw himself with great energy into dealing with the crisis.  He visited every house where a case of sickness had been notified with the object of personally investigating the cause. In a short space of time most of the cases were isolated and an extra staff of efficient nurses engaged. Every Sunday he would visit the hospitals of the city, entering into conversation with the patients and speaking words of consolation to them.'   (The Wool Record, Jan 29th 1928)  So successfully was this outbreak contained that with nearly 120 cases, only two deaths occurred.  However, he overtaxed his strength during this trying time and was compelled by medical advice to retire from the council and take a long rest. (The campaign to extend the scope of the Oliver Whitby School rumbled on though, and when he recovered, Ebenezer continued to press during 1896 and 1897 for the provision of more secondary education at the school - all to no avail though - see above)



Ebenezer Prior Ltd - the business continued

The business continued to run, with a staff of about 40 employees. An article in Chichester Views and Reviews in 1896 said 'Mr Prior is well known for the active interest he takes in the moral as well as the material welfare of the working classes generally, and this is shown especially in the care he takes for the interests of his own employees. Being a strong advocate of total abstinence he  shows a practical desire for keeping his men from the public house by providing on the premises the means for them to obtain beverages of a non-alcoholic character. To the rear of the large ground-floor sorting room is a special room equipped with a gas stove, and here the men have the privilege of refreshing themselves with a cup of excellent tea at any time they desire it. However exceptional this may appear, it is quite in keeping with Mr Prior's well known public and private character.'   These comments may seem a little quaint today, but at the time it must have indicated that the business was more progressive than most. 



Disaster is averted

In addition to the wool business, Prior also owned a chinaware shop in Southsea which was run by a manager.  During a period of several years, this manager and a relative of Prior's defrauded him and both businesses went bankrupt as a consequence. (Prior had lent a substantial sum of money to the relative. However he was a rogue who ran off and never repaid the loan. We don't know who the relative was because the family kept his identity secret to avoid shaming him.)
 
 In 1915, one of his sons Ebenezer F Prior (my grandfather) stepped in. He was in his early 30s at the time and owned a business selling agricultural equipment.  Although he had no legal responsibility for his father's debts, he sold his own business and used the money to pay of all his father's debts, which enabled the firm to survive.  All the creditors were most astonished at EFP's action  and made their gratitude and their astonishment clear in the letters they wrote in response.

Here are two examples from a collection of many such letters…


(click to enlarge)



'...It is refreshing these days to find existing such a high moral in business, and we may hope that your strict sense of honour will merit the recognition that such an action of yours so richly deserves.'

'....We appreciate very highly your resolve to pay off these debts, notwithstanding that you are not in the slightest degree responsible for them, and can only trust that the reward you may feel for so doing may commensurate with the self-denial involved in the transaction.  Such an action is unique in the long business experience of the writer. Never in the course of the history of this company has a son taken upon himself the responsibility of clearing his father's debts. We have of course several instances where a debtor himself after a lapse of years has refunded the deficiency, but such things are not uncommon although not frequent.......'

(Nb  The cheque for £13:11:10 would at 2022 values be worth about £1600, and the cheque for £50:14:1 would be worth nearly £6000)




Finally, a letter from father to son - Eb to Eb, dated 3 September 1918.



In it he says 'I dare not attempt to express what I feel of the wonderful unselfishness of your suggestions - I can only say that it is just as I have found you - all your business life this - thinking of others rather than yourself - I praise God for you my boy, & for all of the rest of your brothers, but you have of course been so close with me, thro' the darkest shadows of my life - It is impossible for me to say in language what this has meant to me and your mother …….'



The business continued successfully in Chichester, Bradford, Taunton and Wellington for many more years. Eventually my father E J W Prior (Jack Prior) took over the business, but as time went on, the expansion of man-made fibres brought about the end of the business. Jack had had a hobby of painting  ever since he was a child. He closed the family business down and went on to pursue a  very successful and contented career as a water-colour artist in the North of England.