Jacob Riis
Jacob Riis in 1906
Born	(1849-05-03)May 3, 1849 Ribe, Denmark
Died	May 26, 1914(1914-05-26) (aged 65) Barre, Massachusetts, USA
Nationality	American
Field	Social reform, journalism, photography

Jacob August Riis (May 3, 1849 – May 26, 1914) was a Danish American social reformer, "muckraking" journalist and social documentary photographer. He is known for using his photographic and journalistic talents to help the impoverished in New York City; those impoverished New Yorkers were the subject of most of his prolific writings and photography. He endorsed the implementation of "model tenements" in New York with the help of humanitarian Lawrence Veiller. Additionally, as one of the most famous proponents of the newly practicable casual photography, he is considered one of the fathers of photography due to his discovery of the use of flash in photography. While living in New York, Riis experienced poverty and became a police reporter writing about the quality of life in the slums. He attempted to alleviate the bad living conditions of poor people by exposing their traditionalism to middle class ridicule.

Biography[link]

Early life[link]

Jacob Riis was the third of the 13 children (one of whom, an orphaned niece, was fostered) of Niels Edward Riis, a schoolteacher and occasional writer for the local Ribe newspaper, and Carolina Riis (née Bendsine Lundholme), a homemaker.^[1] Among the 13, only Jacob, one sister and the foster sister survived into the twentieth century.^[2] Riis was influenced by his father, whose school Riis delighted in disrupting, and who persuaded him to read (and improve his English via) Charles Dickens's magazine All the Year Round and the novels of James Fenimore Cooper.^[3]

Jacob had a happy childhood, but experienced tragedy at the age of eleven when his brother Theodor, a year younger than he, drowned. He never forgot his mother's grief.^[4]

At age eleven or twelve years, he donated all the money he had and gave it to a poor Ribe family living in a squalid house, but on condition that they cleaned it. The tenants took the money and obliged; when he told his mother, she went to help.^[5]

Although his father had hoped that Jacob would have a literary career, Jacob wanted to be a carpenter.^[6] When he was 16 years old, he became fond of Elisabeth Gjortz, the 12-year-old adopted daughter of the owner of the company for which he worked as an apprentice carpenter. The father disapproved of the boy's blundering attentions, and Riis was forced to complete his carpentry apprenticeship in Copenhagen.^[7] Riis returned to Ribe in 1868 at age 19. Discouraged by poor job availability in the region and by Gjortz's disfavor of his marriage proposal, Riis decided to emigrate to the United States.^[8]

Migration to the United States[link]

Riis emigrated to America in 1870, when he was 21 years old, seeking employment as a carpenter. He first traveled in a small boat from Copenhagen to Glasgow, where on May 18 he boarded the steamer Iowa, traveling in steerage. He carried $40 donated by friends (he had paid $50 for the passage himself); a gold locket with a strand of Elisabeth's hair, presented by her mother; and letters of introduction to the Danish Consul, Mr. Goodall (later president of the American Bank Note Company), a friend of the family since his rescue from a shipwreck at Ribe.^[9]

Riis disembarked in New York on June 5, on that day spending half the $40 his friends had given him on a revolver for defense against human or animal predators.^[10]

The demographics of American urban areas became significantly more heterogeneous as many immigrants arrived, creating ethnic enclaves often more populous than many of the cities of their homelands.^[11] Large groups of migrants and immigrants, seeking prosperity in a more industrialized environment, came to urban areas during the years after the American Civil War. Twenty-four million people relocated to urban areas, causing their population to increase eightfold.^[11] "In the 1880s 334,000 people were crammed into a single square mile of the Lower East Side, making it the most densely populated place on earth. They were packed into filthy, disease-ridden tenements, 10 or 15 to a room, and the well-off knew nothing about them and cared less." ^[12]

After five days, during which he used almost all his money, Riis found work as a carpenter at Brady's Bend Iron Works on the Allegheny River. After a few days of that he began mining for increased pay, but quickly resumed carpentry. Learning on July 19, 1870, that France had declared war on Germany, he expected that Denmark would join France to avenge the Prussian seizure of Schleswig, and determined to fight for France. He returned to New York, and, having pawned most of his possessions and without money, attempted to enlist at the French consulate, but was told that there was no plan to send a volunteer army from America. Pawning his revolver, he walked out of New York until he collapsed from exhaustion; on waking, he walked to Fordham College where a Catholic priest served him breakfast.^[13]

After a brief period of farmworking and odd jobs at Mount Vernon, Riis returned to New York, where he read in the newspaper New York Sun that the newspaper was recruiting soldiers for the war. Riis rushed there to enlist, but the editor (whom he later realized was Charles Anderson Dana) claimed or affected ignorance but offered the famished Riis a dollar for breakfast; Riis indignantly refused.^[13] Riis was destitute, at one time sleeping on a tombstone and surviving on windfall apples. Still, he found work at a brickyard at Little Washington in New Jersey, and was there for six weeks until he heard that a group of volunteers was going to the war. Thereupon he left for New York.^[14]

On arrival, Riis found that the rumor was true but that he had arrived too late. He pleaded with the French consul, who expelled him. He made various other attempts to enlist, none successful.^[15] As autumn began, Riis was destitute, without a job. He survived on scavenged food and handouts from Delmonico's Restaurant and slept in public areas or in a foul-smelling police lodging-house. At one time Riis's only companion was a stray dog. One morning he awoke in a lodging-house to find that his gold locket (with its strand of Elisabeth's hair) had been stolen. He complained to the sergeant, who, enraged, expelled him. Riis was devastated.^[16] The story became a favorite of Riis's.^[17] One of his personal victories, he later confessed, was not using his eventual fame to ruin the career of the offending officer.^[18] Disgusted, he left New York, buying a passage on a ferry with the silk handkerchief that was his last possession. By doing odd jobs and stowing away on freight trains, Riis eventually reached Philadelphia, where he appealed to the Danish Consul, Ferdinand Myhlertz, for help and was cared for two weeks by the Consul and his wife.^[19]

Myhlertz sent Riis, now dressed properly in a suit, to the home of an old classmate in Jamestown.^[20] Riis worked as a carpenter in Scandinavian communities in the western part of the state, also working a variety of other jobs. He achieved sufficient financial stability to find the time to experiment as a writer, in both Danish and English, although his attempt to get a job at a Buffalo, New York newspaper was unsuccessful, and magazines rejected his submissions.^[21]

Riis was in much demand as a carpenter, a major reason being the low prices he charged. However, his employers exploited his efficiency and low prices, and Riis returned to New York City.^[22] He was most successful as a salesman, particularly of flatirons and fluting irons, becoming promoted to sales representative of them for Illinois. However, in Chicago he was cheated of both his money and his stock, and had to return to an earlier base in Pittsburgh. There he found that his subordinates he had left to sell in Pennsylvania had cheated him in the same manner. He again had little money, and while bedridden with a fever learned from a letter that Elisabeth, the former object of his affection, was engaged to a cavalry officer. Riis then returned to New York by selling flatirons along the way.^[23]

Early journalism[link]

Riis noticed an advertisement by a Long Island newspaper for an editor, applied for and was appointed city editor. He quickly realized why the job had been available: the editor in chief was dishonest and indebted. Riis left in two weeks.^[24]

Again unemployed, Riis returned to the Five Points neighborhood. He was sitting outside the Cooper Union one day when the principal of the school where he had earlier learned telegraphy happened to notice him. He said that if Riis had nothing better to do, then the New York News Association was looking for a trainee. After one more night and a hurried wash in a horse trough, Riis went for an interview. Despite his disheveled appearance he was sent for a test assignment: to observe and write about a luncheon at the Astor House. Riis wrote this competently and got the job.^[25]

Riis was able to write about the rich and also life in impoverished immigrant communities. He did his job well and was able to become editor of a weekly newspaper, the News. However, this newspaper, the periodical of a political group, soon became bankrupt. Simultaneously, and unusually, Riis got a letter from home which related that both his older brothers, an aunt and Elisabeth Gjortz's fiançé had died. Riis wrote to Elisabeth to propose, and with $75 of his savings and promissory notes, he bought the News company.^[25]

Riis worked hard at his newspaper and soon paid his debts. Newly independent, he was able to target the politicians who had previously been his employers. Meanwhile, he received a provisional acceptance from Elisabeth, who asked him to come to Denmark for her, saying "We will strive together for all that is noble and good". Conveniently, the politicians offered to buy back the newspaper for five times the price Riis had paid; he was thus able to arrive in Denmark with a substantial amount of money.^[26]

After some months in Denmark, the newly married couple arrived in New York. Riis worked briefly as editor of a south Brooklyn newspaper, the Brooklyn News. To supplement his income, he used a "magic lantern" projector to advertise in Brooklyn, projecting either onto a sheet hung between two trees or onto a screen behind a window. The novelty was a success, and Riis and a friend relocated to upstate New York and Pennsylvania as itinerant advertisers. However, this enterprise ended when the pair became involved with an armed dispute between striking railroad workers and the police. Riis quickly returned to New York City.^[27]

[edit] Years at the Tribune

A neighbor of Riis, who was the city editor of the New York Tribune, recommended Riis for a short-term contract. Riis did well, and was offered the job of police reporter. He was based in a press office across from police headquarters on Mulberry Street. "Nicknamed 'Death's Thoroughfare'", Riis's biographer Alexander Alland writes, "It was here, where the street crooks its elbow at the Five Points, that the streets and numerous alleys radiated in all directions, forming the foul core of the New York slums."^[28]

During these stints as a police reporter, Riis worked the most crime-ridden and impoverished slums of the city. Through his own experiences in the poorhouses, and witnessing the conditions of the poor in the city slums, he decided to make a difference for them.^[11] Working night-shift duty in the immigrant communities of Manhattan's Lower East Side, Riis developed a tersely melodramatic writing style and he became one of the earliest reformist journalists.

Photography[link]

Bandit's Roost (1888) by Jacob Riis, from How the Other Half Lives. This image is Bandit's Roost at 59½ Mulberry Street, considered the most crime-ridden, dangerous part of New York City.

Riis had for some time been wondering how to show the squalor of which he wrote more vividly than his words could express. He tried sketching, but was incompetent at this.^[29] Camera lenses of the 1880s were slow—necessarily, for depth of field despite their considerable focal length—as was the emulsion of photographic plates; photography thus did not seem to be of any use for reporting about conditions of life in dark interiors. In early 1887, however, Riis was startled to read that "a way had been discovered [. . .] to take pictures by flashlight. The darkest corner might be photographed that way."^[30] The German innovation, by Adolf Miethe and Johannes Gaedicke, was to mix magnesium with potassium chlorate and antimony sulfide for more stability;^[31] the powder was used in a pistol-like device that fired cartridges. This was the introduction of flash photography.

Recognizing the potential of the flash, Riis informed a friend, Dr John Nagle, chief of the Bureau of Vital Statistics in the City Health Department who was also a keen amateur photographer. Nagle found two more photographer friends, Henry Piffard and Richard Hoe Lawrence, and the four of them began to photograph the slums. Their first report was published in the New York newspaper The Sun on February 12, 1888; it was an unsigned article by Riis which described its author as "an energetic gentleman, who combines in his person, though not in practice, the two dignities of deacon in a Long Island church and a police reporter in New York". The "pictures of Gotham's crime and misery by night and day" are described as "a foundation for a lecture called 'The Other Half: How It Lives and Dies in New York.' to give at church and Sunday school exhibitions, and the like." The article was illustrated by twelve line drawings based on the photographs.^[32]

Riis and his photographers were among the first Americans to use flash photography.^[33] Pistol lamps were dangerous and looked threatening,^[34] and would soon be replaced by another method for which Riis lit magnesium powder on a frying pan. The process involved removing the lens cap, igniting the flash powder and replacing the lens cap; the time taken to ignite the flash powder sometimes allowed a visible image blurring created by the flash.^[35]

Riis's first team soon tired of the late hours, and Riis had to find other help. Both his assistants were lazy and one was dishonest, selling plates for which Riis had paid. Riis sued him in court successfully. Nagle suggested that Riis should become self-sufficient, so in January 1888 Riis paid $25 for a 4×5 box camera, plateholders, a tripod and equipment for developing and printing. He took the equipment to the potter's field cemetery on Hart Island to practice, making two exposures. The result was seriously overexposed but successful.^[36]

For some three years Riis combined his own photographs with others commissioned of professionals, donations by amateurs and purchased lantern slides, all of which formed the basis for his photographic archive.

Because so much of the work was done at night, he was able to photograph the worst elements of the New York slums, the dark streets, tenement apartments, and "stale-beer" dives, and documented the hardships faced by the poor and criminal, especially in the vicinity of notorious Mulberry Street.

Public speaking[link]

Riis accumulated a supply of photographs and attempted to submit illustrated essays to magazines. But when an editor at Harper's New Monthly Magazine said that he liked the photographs but not the writing, and would find another writer, Riis was despondent about magazine publication and instead thought of speaking directly to the public.^[37]

This was not easy. The obvious venue would be a church, but several churches—including Riis's own—demurred, fearing either that the talks would offend the churchgoers' sensibilities or that they would offend rich and powerful landlords. However, Adolph Schauffler (of the City Mission Society) and Josiah Strong arranged to sponsor Riis's lecture at the Broadway Tabernacle church. Lacking money, Riis partnered with W. L. Craig, a Health Department clerk.^[38]

Riis and Craig's lectures, illustrated with lantern slides, made little money for the pair, but they both greatly increased the number of people exposed to what Riis had to say and also enabled him to meet people who had the power to effect change, notably Charles Henry Parkhurst and an editor of Scribner's Magazine, who invited him to submit an illustrated article.^[38]

Books[link]

An eighteen-page article by Riis, How the Other Half Lives, appeared in the Christmas 1889 edition of Scribner's Magazine. It included nineteen of his photographs rendered as line drawings. Its publication brought an invitation to expand the material into an entire book.^[38]

Riis had already been thinking of writing a book, and began writing it during nights. (Days were for reporting for the New York Sun, evenings for public speaking.) How the Other Half Lives, subtitled "Studies Among the Tenements of New York", was published in 1890. The book reused the eighteen line drawings that had appeared in the Scribner's article and also seventeen reproductions using the halftone method,^[39] and thus "[representing] the first extensive use of halftone photographic reproductions in a book".^[40] (The magazine Sun and Shade had done the same during a year or so beginning 1888.^[39])

How the Other Half Lives sold well and was much quoted. Reviews were generally good, although some reviewers criticized it for oversimplifying and exaggerating.^[39] Riis attributed the success to a popular interest in social amelioration stimulated by William Booth's In Darkest England and the Way Out, and also to Ward McAllister's Society as I Have Found It, a portrait of the moneyed class.^[41] The book encouraged imitations such as Darkness and Daylight; or, Lights and Shadows of New York Life (1892), which somehow appropriated Riis's own photographs.^[42]

Children of the Poor (1892) was a sequel in which Riis wrote of particular children that he had encountered.^[42]

Theodore Roosevelt[link]

Riis walks the beat in New York City behind his friend and fellow reformer, NYC Police Commissioner, Theodore Roosevelt (1894 - Illustration from Riis's autobiography)

Theodore Roosevelt introduced himself to Riis, offering to help his efforts somehow. Upon his 1895 appointment to the presidency of the Board of Commissioners of the New York City Police Department, Roosevelt asked Riis to show him nighttime police work. During their first tour, the pair found that nine out of ten patrolmen were missing. Riis wrote about this for the next day's newspaper, and for the rest of Roosevelt's term the force was more attentive.^[43]

Roosevelt closed the police-managed lodging rooms in which Riis had suffered during his first years in New York. After reading the exposés, Roosevelt was so deeply affected by Riis's sense of justice that Roosevelt met and befriended Riis for life, later remarking about: "Jacob Riis, whom I am tempted to call the best American I ever knew, although he was already a young man when he came hither from Denmark". ^[44]

After Roosevelt became President, he wrote a tribute to Riis that started:

For his part, Riis wrote a campaign biography of Roosevelt that praised him.^[46]

Public works[link]

A particularly important effort by Riis was his exposure of the state of New York's water supply. His five-column story "Some Things We Drink," in the 21 August 1891 edition of the New York Evening Sun, included six photographs (later lost). Riis wrote:

The story resulted in the purchase by New York City of areas around the New Croton Reservoir, and may well have saved New Yorkers from an epidemic of cholera.^[47]

Riis tried hard to have the slums around Five Points demolished and replaced with a park. His writings resulted in the Drexel Committee investigation of unsafe tenements; this resulted in the Small Park Act of 1887. Riis was not invited to the eventual opening of the park on 15 June 1897, but went all the same, together with Lincoln Steffens. In the last speech, the street cleaning commissioner credited Riis for the park and led the public in giving him three cheers of "Hooray, Jacob Riis!" Other parks also were created, and Riis was popularly credited with them as well.^[48]

Later life[link]

Riis wrote his autobiography, The Making of an American, in 1901. His daughter, Clara C. Riis, married Dr. William Clarence Fiske.^[49] His son, John Riis (1882–1946), served in Gifford Pinchot’s new United States Forest Service from 1907 to 1913 as a ranger and forest supervisor on national forests in Utah, California and Oregon. He chronicled his time in the Forest Service in his 1937 book, Ranger Trails. Another son, Edward V. Riis, was appointed US Director of Public Information in Copenhagen toward the end of World War I; he is known to have spoken publicly against antisemitism.^[50] In 1905, Jacob Riis's wife Elisabeth became ill and died. Riis remarried in 1907, and with his new wife, Mary Phillips, relocated to a farm in Barre, Massachusetts. Riis died at the farm on May 26, 1914. His second wife lived until 1967, continuing work on the farm, working on Wall Street and teaching classes at Columbia University.^[51]

Social attitudes[link]

Riis's concern for the poor and destitute often caused people to assume he disliked the rich. However, Riis showed no sign of discomfort among the affluent, often asking them for their support.^[28] Although seldom involved with party politics, Riis was sufficiently disgusted by the corruption of Tammany Hall to change from being an endorser of the Democratic Party to endorse the Republican Party.^[43] The period just before the Spanish–American War was difficult for Riis. He was approached by liberals who suspected that protests of alleged Spanish mistreatment of the Cubans was merely a ruse intended to provide a pretext for US expansionism; perhaps in order not to offend his friend Roosevelt, Riis refused the offer of good payment to investigate this, and made nationalist statements.^[52]

Criticism[link]

Riis's sincerity for social reform has seldom been questioned, though critics have questioned his right to interfere with the lives and choices of others. His audience comprised middle class reformers, and critics say that he had no love for the traditional life styles of the people he portrayed. Stange (1989) argues that Riis "recoiled from workers and working-class culture" and appealed primarily to the anxieties and fears of his middle class audience.^[53] Swienty (2008) says "Riis was quite impatient with most of his fellow immigrants; he was quick to judge and condemn those who failed to assimilate, and he did not refrain from expressing his contempt."^[54] Gurock (1981) says Riis was insensitive to the needs and fears of East European Jewish immigrants who flooded into New York at this time.^[55] Conservative economist Thomas Sowell (2001) argues that immigrants during Riis's time were typically willing to live in cramped, unpleasant circumstances as a deliberate short-term strategy that allowed them to save more than half their earnings to help family members come to America, with every intention of relocating to more comfortable lodgings eventually. Many tenement renters physically resisted the well-intentioned relocation efforts of reformers like Riis, states Sowell, because other lodgings were too costly to allow for the high rate of savings possible in the tenements. Moreover, according to Sowell, Riis's own personal experiences were the rule rather than the exception during his era: like most immigrants and low-income persons, he lived in the tenements only temporarily before gradually earning more income and relocating to different lodgings.^[56]

Riis's depictions can be harsh.^[11][57] As portrayed in Riis's books, "The Jews are nervous and inquisitive, the Orientals are sinister, the Italians are unsanitary."^[58] In his autobiography, The Making of an American, Riis decided to allow his wife to add a chapter examining her own life. After letting her begin an honest and evocative biographical sketch over several pages titled "Elizabeth Tells Her Story," Riis decided his wife had had enough: "I cut the rest of it off, because I am the editor and want to begin again here myself, and what is the use of being an editor unless you can cut 'copy?' Also, it is not good for a woman to allow her to say too much."^[59]

Writings[link]

Books[link]

• How the Other Half Lives: Studies among the Tenements of New York. New York: Charles Scribner's Sons, 1890.
• The Children of the Poor. New York: Charles Scribner's Sons, 1892. (Harvard University Library scan of a copy of the 1902 imprint here.)
• Nibsy's Christmas. New York: Charles Scribner's Sons, 1893. Fiction for younger readers. (Here at Project Gutenberg.)
• Out of Mulberry Street: Stories of Tenement Life in New York City. New York: Century, 1896. (Harvard University Library scan of a copy of the 1898 imprint available here.)
• A Ten Years' War: An Account of the Battle with the Slum in New York. New York: Houghton, Mifflin, 1900. (Harvard University Library scan of a copy available here.)
• The Making of an American. New York: Macmillan, 1902. (Here at Project Gutenberg. Harvard University Library scan of a copy of the 1904 imprint available here.)
• The Battle with the Slum. New York: Houghton, Mifflin, 1901. (Here at Project Gutenberg. Harvard University Library scan here.)
• Children of the Tenements. New York: Houghton, Mifflin, 1903. (Here at Project Gutenberg. Harvard University Library scan here.)
• The Peril and the Preservation of the Home: Being the William L. Bull Lectures for the Year 1903. Philadelphia: George W. Jacobs, 1903. (Harvard University Library scan here.)
• Is There a Santa Claus? New York: Macmillan, 1904.
• Theodore Roosevelt, the Citizen. New York: Outlook, 1904. (Scan at the University of Michigan library.)
• The Old Town. New York: Macmillan, 1909. (Harvard University Library scan here.)
• Hero Tales of the Far North. New York: Macmillan, 1910. (Here at Project Gutenberg.)
• Neighbors: Life Stories of the Other Half. New York: Macmillan, 1914. (Harvard University Library scan of a copy of the 1919 imprint available here.)
• Christmas Stories. New York: Macmillan, 1923. An anthology of fiction for younger readers.

Other[link]

• "How We Found Our Farm". The World's Work: A History of Our Time 23 (February 1912), pp. 475–479. (Here at Google Books.)

Memorials[link]

• Jacob Riis Park, on Rockaway Peninsula in the Gateway National Recreation Area, Queens
• Jacob Riis Triangle, in Richmond Hill, Queens^[60]
• Jacob Riis Playground, at Babbage and 116 Streets, 85 Ave, Queens^[61]
• P.S. 126 The Jacob Riis Community School, on Catherine Street in New York City, is a public PK-5 school^[62]
• From 1915 until 2002, Jacob Riis Public School on South Throop Street in Chicago was a high school operated by the Chicago School Board.^[63]
• Jacob Riis Settlement House, a multi-service community based organization, is in the Queensbridge Houses, in Long Island City, Queens, NY.^[64]
• Jacob Riis Houses of NYCHA at Avenue D (Manhattan)
• Jacob Riis Park Historic District is a historic district that was listed on the National Register of Historic Places in 1981.
• Riis Park on Chicago's Northwest Side in the Galewood-Montclare neighborhood.

Veneration[link]

Riis is honored together with Walter Rauschenbusch and Washington Gladden with a feast day on the liturgical calendar of the Episcopal Church (USA) on July 2.

Notes[link]

References[link]

• Alland, Alexander. Jacob A. Riis: Photographer and Citizen. Millerton, N.Y.: Aperture, 1993. ISBN 0-89381-527-6
• Buk-Swienty, Tom. The Other Half: The Life of Jacob Riis and the World of Immigrant America (2008) 331 pp. ISBN 978-0-393-06023-2
• Dowling, Robert M. Slumming in New York: From the Waterfront to Mythic Harlem. University of Illinois Press, 2008. ISBN 0-252-07632-X
• Pascal, Janet B. Jacob Riis: Reporter and Reformer. New York: Oxford University Press, 2005. ISBN 0-19-514527-5
• Stange, Maren. Symbols of Ideal Life: Social Documentary Photography in America, 1890-1915. Cambridge: Cambridge University Press, 1989.
• Stange, Maren, "Jacob Riis and Urban Visual Culture," Journal of Urban History, May 1989, Vol. 15 Issue 3, pp 274–303
• Stein, Sally: Making Connections with the Camera. Photography and Social Mobility in the Career of Jacob Riis., in: Afterimage, Nr. 10, May 1983, p. 9-16.
• Swienty, Tom. The other half: the life of Jacob Riis and the world of immigrant America(2008) p. 157
• Ware, Louise. Jacob A. Riis: Police Reporter, Reformer, Useful Citizen. New York: Appleton-Century, 1938. Also available here at archive.org.
• Yochelson, Bonnie and Czitrom, Daniel, Rediscovering Jacob Riis: Exposure Journalism and Photography in Turn-of-the-Century New York. New York: New Press, 2007. ISBN 978-1-59558-199-0

External links[link]

Wikimedia Commons has media related to: Jacob Riis

Wikisource has original works written by or about: Jacob Riis

• Jacob Riis photographs from the Museum of the City of New York
• Jacob Riis page from the Open Collections Program at Harvard University. Immigration to the United States, 1789-1930 collection.
• "Jacob A. Riis's New York". New York Times. February 27, 2008. http://www.nytimes.com/slideshow/2008/02/27/nyregion/20080227_RIIS_SLIDESHOW_index.html. Retrieved 2008-08-08. 
• Davis, Kay. "Documenting 'the Other Half': The Social Reform Photography of Jacob Riis and Lewis Hine"
• Jacob Riis at Find a Grave
• Collection of Photographs by Jacob Riis
• Text and images from Riis' book How the Other Half Lives

Jacob
Jacob wrestling with an angel, as imagined in a Bible illustration
Prophet, Third Hebrew Patriarch, Seer, Israel, Father of the Tribes, Holy Forefather, 'Possessor of Power and Vision'
Honored in	Judaism Christianity Islam
Major shrine	Cave of the Patriarchs, Hebron
Influences	His forefathers Abraham and Isaac
Influenced	Twelve Tribes of Israel as well as many Jews, Christians and Muslims

Jacob ( /ˈdʒeɪkəb/; Hebrew: יַעֲקֹב‎‎ Standard Yaʿakov, Tiberian  Yaʿăqōḇ (help·info); Septuagint Greek: Ἰακώβ Iakōb; Arabic: يَعْقُوب‎ Yaʿqūb; "heel" or "leg-puller"), also later known as Israel (Hebrew: יִשְׂרָאֵל‎‎, Standard Yisraʾel, Tiberian Yiśrāʾēl; Septuagint Greek: Ἰσραήλ Israēl; Arabic: إِسْرَائِيل‎ Isrāʾīl; "persevere with God"^[1]), as described in the Hebrew Bible, the Talmud, the New Testament and the Qur'an was the third patriarch of the Hebrew people with whom God made a covenant, and ancestor of the tribes of Israel, which were named after his descendants.

In the Hebrew Bible, he is the son of Isaac and Rebekah, the grandson of Abraham and Sarah and of Bethuel, and the younger twin brother of Esau. Jacob had twelve sons and at least one daughter, by his two wives, Leah and Rachel, and by their female slaves Bilhah and Zilpah. The children named in Genesis were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, daughter Dinah, Joseph, and Benjamin.^[2][3]

Before the birth of Benjamin, Jacob is renamed "Israel" by an angel (Genesis 32:28-29 and 35:10). The name "Israel" can be translated as "God contended",^[4] but other meanings have also been suggested. Some commentators say the name comes from the verb śœarar ("to rule, be strong, have authority over"), thereby making the name mean "God rules" or "God judges".^[5] Other possible meanings include "the prince of God" (from the King James Version) or "El fights/struggles".^[6]

As a result of a severe drought in Canaan, Jacob moved to Egypt at the time when his son Joseph was viceroy. Jacob died there 17 years later, and Joseph carried Jacob's remains to the land of Canaan, where he gave them stately burial in the same Cave of Machpelah as were buried Abraham, Sarah, Isaac, Rebekah and Jacob's wife Leah (Genesis 49:29-50:14).

Historicity[link]

Most biblical scholars and historians of ancient Israel today view the patriarchical narratives, including the life of Jacob, as late (6th and 5th centuries BCE) literary compositions that have ideological and theological purposes but are unreliable for historical reconstruction of the presettlement period of Israel’s past.^[7][8]

Jacob in Genesis[link]

The biblical account of the life of Jacob is found in the Book of Genesis, chapters 25-50.

Jacob and Esau's birth[link]

Jacob and his twin brother, Esau, were born to Isaac and Rebekah after 20 years of marriage, when Isaac was 60 (Genesis 25:20, 25:26). Rebekah was uncomfortable during her double pregnancy and went to inquire of God why she was suffering. She received the prophecy that the twins were fighting in her womb and would continue to fight all their lives, even after they became two separate nations. The prophecy also said that "the one people shall be stronger than the other people; and the elder shall serve the younger;" (Genesis 25:25 KJV)

When the time came for Rebekah to give birth, the first, Esau, to come out red all over like a hairy garment, with his heel grasped by the hand of the second, Jacob, to come out. According to Genesis 25:25, Isaac and Rebekah named the first עשו, Esau (`Esav or `Esaw, meaning "hairy" or "rough", from Hebrew: עשה‎, `asah, "do" or "make";<sup>[9]</sup> or "completely developed", from Hebrew: עשוי‎, `assui^{[citation needed]}). The second is named יעקב, Jacob (Ya`aqob or Ya`aqov, meaning "heel-catcher", "supplanter", "leg-puller", "he who follows upon the heels of one", from Hebrew: עקב‎, `aqab or `aqav, "seize by the heel", "circumvent", "restrain", a wordplay upon Hebrew: עקבה‎, `iqqebah or `iqqbah, "heel").^[10]

The boys displayed very different natures as they matured. "...and Esau was a cunning hunter, a man of the field; but Jacob was a simple man, dwelling in tents" (Genesis 25:27). Moreover, the attitudes of their parents toward them also differed: "And Isaac loved Esau because he did eat of his venison: but Rebekah loved Jacob." (Genesis 25:28)

Jacob offering a dish of lentils to Esau for his birthright, 18th century painting by Zacarias Gonzalez Velazquez.

Sale of the birthright[link]

The Hebrew Bible, in (Genesis 25:29-34), tells the account of Esau selling his birthright to Jacob. This passage states that Esau, returning famished from the fields, begged Jacob to give him some of the stew that Jacob had just made. (Esau referred to the dish as, "that same red pottage", giving rise to his nickname, Hebrew: אדום‎ (`Edom, meaning "Red").) Jacob offered to give Esau a bowl of stew in exchange for his birthright, and Esau agreed.

Jacob's deception of Isaac[link]

As Isaac aged, he became blind, and was uncertain when he would die, so he decided to bestow Esau's birthright upon him. He requested that Esau go out to the fields with his weapons (quiver and bow) to kill some venison. Isaac went on to request that Esau make "savory meat" for him out of the venison, according to the way he enjoyed it the most, so that he could eat it and bless Esau.

Rebekah overheard this conversation. It is suggested that she realized prophetically that Isaac's blessings would go to Jacob, since she was told before the twins' birth that the older son would serve the younger.^[11] She quickly ordered Jacob to bring her two kid goats from their flock, so that he could take Esau's place in serving Isaac and receiving his blessing. Jacob protested that his father would recognize their deception, since Esau was hairy and he himself was smooth-skinned. He feared his father would curse him as soon as he felt him, but Rebekah offered to take the curse herself, then insisted that Jacob obey her. Jacob did as his mother instructed, and when he returned with the kids, Rebekah made the savory meat that Isaac loved. Before she sent Jacob to his father, she dressed him in Esau's garments and laid goatskins on his arms and neck to simulate hairy skin.

Disguised as Esau, Jacob entered Isaac's room. Surprised that Esau was supposedly back so soon, Isaac asked how it could be that the hunt went so quickly. Jacob responded, "Because the LORD your God brought it to me." Rashi, on Genesis 27:21 says Isaac's suspicions were aroused even more, because Esau never used the personal name of God. Isaac demanded that Jacob come close so he could feel him, but the goatskins felt just like Esau's hairy skin. Confused, Isaac exclaimed, "The voice is Jacob's voice, but the hands are the hands of Esau!" Genesis 27:22. Still trying to get at the truth, Isaac asked him directly, "Art thou my very son Esau?" and Jacob answered simply, "I am." Isaac proceeded to eat the food and to drink the wine that Jacob gave him, and then told him to come close and kiss him. As Jacob kissed his father, Isaac smelled the clothes which belonged to Esau, and finally accepted that the person in front of him was Esau. Isaac then blessed Jacob with the blessing that was meant for Esau. Genesis 27:28-29 states Isaac's blessing: "Therefore God give thee of the dew of heavens, and the fatness of the earth, and plenty of corn and wine: Let people serve thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee."

Jacob had scarcely left the room when Esau returned from the hunt to prepare his game and receive the blessing. The realization that he had been deceived shocked Isaac, yet he acknowledged that Jacob had received the blessings by adding, "Indeed, he will be [or remain] blessed!" (27:33).

Esau was heartbroken by the deception, and begged for his own blessing. Having made Jacob a ruler over his brothers, Isaac could only promise, "By your sword you shall live, but your brother you shall serve; yet it shall be that when you are aggrieved, you may cast off his yoke from upon your neck" (27:39-40).

Although Esau sold Jacob his own birthright, which was his blessing, for "red pottage", Esau still hated Jacob for eventually receiving his blessing that his father Isaac unknowingly given to him. (Genesis 27:41 KJV) He vowed to himself to kill Jacob as soon as Isaac died. When Rebekah heard about his murderous intentions,^[12] she ordered Jacob to travel to her brother Laban's house in Haran, until Esau's anger subsided. She convinced Isaac to send Jacob away by telling him that she despaired of him marrying a local girl from the idol-worshipping families of Canaan (as Esau had done). After Isaac sent Jacob away to find a wife, Esau realized his own Canaanite wives were evil in his father's eyes, and he took a daughter of Isaac's half-brother Ishmael as another wife.

Jacob's ladder[link]

Nearby Luz en route to Haran, Jacob experienced a vision of a ladder or staircase reaching into heaven with angels going up and down it, commonly referred to as "Jacob's ladder". From the top of the ladder he heard the voice of God, who repeated many of the blessings upon him.

According to Rashi, this ladder signified the exiles that the Jewish people would suffer before the coming of the Jewish Messiah: the angels that represented the exiles of Babylonia, Persia, and Greece each climbed up a certain number of steps, paralleling the years of the exile, before they "fell down"; but the angel representing the last exile, that of Rome or Edom, kept climbing higher and higher into the clouds. Jacob feared that his children would never be free of Esau's domination, but God assured him that at the End of Days, Edom too would come falling down.

Jacob awakened, and continued on his way to Haran in the morning, naming the place "Bethel", "God's house".

Jacob's marriages[link]

Arriving in Haran, Jacob saw a well where the shepherds were gathering their flocks to water them, and met Laban's younger daughter Rachel, Jacob's first cousin; she was working as a shepherdess. He loved her immediately, and after spending a month with his relatives, asked for her hand in marriage in return for working seven years for Laban. Laban agreed to the arrangement. These seven years seemed to Jacob "but a few days, for the love he had for her"; but when they were complete and he asked for his wife, Laban deceived Jacob by switching Rachel's older sister, Leah, as the veiled bride.

Rachel and Jacob by William Dyce

In the morning, when the truth became known, Laban justified himself, saying that in his country it was unheard of to give the younger daughter before the older. However, he agreed to give Rachel in marriage as well if Jacob would work another seven years for her. After the week of wedding celebrations with Leah, Jacob married Rachel, and he continued to work for Laban for another seven years.

Jacob loved Rachel more than Leah, and Leah felt hated. God opened Leah's womb and she gave birth to four sons rapidly: Reuben, Simeon, Levi, and Judah. Rachel, however, remained barren. Following the example of Sarah, who gave her handmaid to Abraham after years of infertility, Rachel gave Jacob her handmaid, Bilhah, in marriage, so that Rachel could raise children through her. Bilhah gave birth to Dan and Naphtali. Seeing that she had left off childbearing temporarily, Leah then gave her handmaid Zilpah to Jacob in marriage so that Leah could raise more children through her. Zilpah gave birth to Gad and Asher. (According to The Testaments of the Patriarchs, Bilhah and Zilpah were daughters of Rotheus and Euna, servants of Laban.)^{[citation needed]} Afterwards, Leah became fertile again and gave birth to Issachar, Zebulun, and Dinah, Jacob's first and only daughter. God remembered Rachel, who gave birth to Joseph and Benjamin. If pregnancies of different marriages overlapped, the twelve births could have occurred within seven years (the first eleven births occur within six years - Genesis 31:38).

After Joseph was born, Jacob decided to return home to his parents. Laban was reluctant to release him, as God had blessed his flock on account of Jacob. Laban asked what he could pay Jacob, and Jacob proposed that all the spotted, speckled, and brown goats and sheep of Laban's flock, at any given moment, would be his wages. Jacob placed peeled rods of poplar, hazel, and chestnut within the flocks' watering holes or troughs, an action he later attributes to a dream. The text suggests that Jacob performed breeding experiments over the years to make his own flocks both more abundant and stronger than Laban's, that Laban responded by repeatedly reinterpreting the terms of Jacob's wages, and that the breeding favored Jacob regardless of Laban's pronouncements. Thus Jacob's herds increased and he became very wealthy.

As time passed, Laban's sons noticed that Jacob was taking the better part of their flocks, and Laban's friendly attitude towards Jacob began to change. God told Jacob that he should leave, and he and his wives and children did so without informing Laban. Before they left, Rachel stole the teraphim, considered to be household idols, from Laban's house.

In a rage, Laban pursued Jacob for seven days. The night before he caught up to him, God appeared to Laban in a dream and warned him not to say anything good or bad to Jacob. When the two met, Laban played the part of the injured father-in-law and also demanded his teraphim back. Knowing nothing about Rachel's theft, Jacob told Laban that whoever stole them should die, and stood aside to let him search. When Laban reached Rachel's tent, she hid the teraphim by sitting on them and stating she could not get up because she was menstruating; this event was considered by the biblical audience as conveying significant defilement upon the teraphim.^{[citation needed]} Jacob and Laban then parted from each other with a pact to preserve the peace between them. Laban returned to his home and Jacob continued on his way.

Journey back to Canaan[link]

Jacob struggles with the angel, by Rembrandt (Gemäldegalerie, Berlin).

As Jacob neared the land of Canaan, he sent messengers ahead to his brother Esau. They returned with the news that Esau was coming to meet Jacob with an army of 400 men. With great apprehension, Jacob prepared for the worst. He engaged in earnest prayer to God, then sent on before him a tribute of flocks and herds to Esau, "a present to my lord Esau from thy servant Jacob".

Jacob then transported his family and flocks across the ford Jabbok by night, then recrossed back to send over his possessions, being left alone in communion with God. There, a mysterious being appeared ("man", Genesis 32:24, 28; or "God", Genesis 32:28, 30, Hosea 12:3, 5; or "angel", Hosea 12:4), and the two wrestled until daybreak. When the being saw that he did not overpower Jacob, he touched Jacob on the sinew of his thigh (the gid hanasheh, גיד הנשה), and as a result, Jacob developed a limp (Genesis 32:31). Because of this, "to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket" (Genesis 32:32). This incident is the source of the mitzvah of porging.^[13]

Jacob then demanded a blessing, and the being declared that from then on, Jacob would be called יִשְׂרָאֵל, Israel (Yisra`el, meaning "one that struggled with the divine angel" (Josephus), "one who has prevailed with God" (Rashi), "a man seeing God" (Whiston), "he will rule as God" (Strong), or "a prince with God" (Morris), from Hebrew: שרה‎, "prevail", "have power as a prince").<sup>[14]</sup> Jacob asked the being's name, but he refused to answer. Afterwards Jacob named the place Penuel (Penuw`el, Peniy`el, meaning "face of God"),^[15] saying "I have seen God face to face and lived."

Because the terminology is ambiguous ("el" in Yisra`el) and inconsistent, and because this being refused to reveal his name, there are varying views as to whether he was a man, an angel, or God. Josephus uses only the terms "angel", "divine angel", and "angel of God", describing the struggle as no small victory. According to Rashi, the being was the guardian angel of Esau himself, sent to destroy Jacob before he could return to the land of Canaan. Trachtenberg theorized that the being refused to identify itself for fear that, if its secret name was known, it would be conjurable by incantations.^[16] Literal Christian interpreters like Henry M. Morris say that the stranger was "God Himself and, therefore, Christ in His preincarnate state", citing Jacob's own evaluation and the name he assumed thereafter, "one who fights victoriously with God", and adding that God had appeared in the human form of the Angel of the LORD to eat a meal with Abraham in Genesis 18.^[17]

In the morning, Jacob assembled his 4 wives and 11 sons, placing the maidservants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. Some commentators cite this placement as proof that Jacob continued to favor Joseph over Leah's children, as presumably the rear position would have been safer from a frontal assault by Esau, which Jacob feared. Jacob himself took the foremost position. Esau's spirit of revenge, however, was apparently appeased by Jacob's bounteous gifts of camels, goats and flocks. Their reunion was an emotional one.

Peter Paul Rubens, The Reconciliation of Jacob and Esau, 1624.

Esau offered to accompany them on their way back to Israel, but Jacob protested that his children were still young and tender (born 6 to 13 years prior in the narrative); Jacob suggested eventually catching up with Esau at Mount Seir. According to the Sages, this was a prophetic reference to the End of Days, when Jacob's descendants will come to Mount Seir, the home of Edom, to deliver judgment against Esau's descendants for persecuting them throughout the millennia (see Obadiah 1:21). Jacob actually diverted himself to Succoth and was not recorded as rejoining Esau until, at Machpelah, the two bury their father Isaac, who lived to 180 and was 60 years older than them.

Jacob then arrived in Shechem, where he bought a parcel of land, now identified as Joseph's Tomb. In Shechem, Jacob's daughter Dinah was kidnapped and raped by the ruler's son, who desired to marry the girl. Dinah's brothers, Simeon and Levi, agreed in Jacob's name to permit the marriage as long as all the men of Shechem first circumcised themselves, ostensibly to unite the children of Jacob in Abraham's covenant of familial harmony. On the third day after the circumcisions, when all the men of Shechem were still in pain, Simeon and Levi put them all to death by the sword and rescued their sister Dinah, and their brothers plundered the property, women, and children. Jacob condemned this act, saying "You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land."^[18] He later rebuked his two sons for their anger in his deathbed blessing (Genesis 49:5-7).

Jacob returned to Bethel, where he had another vision of blessing. Although the death of Rebecca, Jacob's mother, is not explicitly recorded in the Bible, Deborah, Rebecca's nurse, died and was buried at Bethel, at a place that Jacob calls Allon Bachuth (אלון בכות), "Oak of Weepings" (Genesis 35:8). According to the Midrash,^[19] the plural form of the word "weeping" indicates the double sorrow that Rebecca also died at this time.

Jacob then made a further move while Rachel was pregnant; near Bethlehem, Rachel went into labor and died as she gave birth to her second son, Benjamin (Jacob's twelfth son). Jacob buried her and erected a monument over her grave. Rachel's Tomb, just outside Bethlehem, remains a popular site for pilgrimages and prayers to this day. Jacob then settled in Migdal Eder, where his firstborn, Reuben, slept with Rachel's servant Bilhah; Jacob's response was not given at the time, but he did condemn Reuben for it later, in his deathbed blessing. Jacob was finally reunited with his father Isaac in Mamre (outside Hebron).

When Isaac died at the age of 180, Jacob and Esau buried him in the Cave of the Patriarchs, which Abraham had purchased as a family burial plot. At this point in the biblical narrative, two genealogies of Esau's family appear under the headings "the generations of Esau". A conservative interpretation is that, at Isaac's burial, Jacob obtained the records of Esau, who had been married 80 years prior, and incorporated them into his own family records, and that Moses augmented and published them.^[20]

Jacob in Hebron[link]

The house of Jacob dwelt in Hebron,^[21] in the land of Canaan. His flocks were often fed in the pastures of Shechem ^[22][23] as well as Dothan.^[24] Of all the children in his household, he loved Rachel’s firstborn son, Joseph, the most. Thus Joseph’s half brothers were jealous of him and they ridiculed him often. Joseph even told his father about all of his half brothers’ misdeeds. When Joseph was seventeen years old, Jacob made a long coat or tunic of many colors for him. Seeing this, the half brothers began to hate Joseph. Then Joseph began to have dreams that implied that his family would bow down to him. When he told his brothers about these dreams, it drove them to conspire against him. When Jacob heard of these dreams, he rebuked his son for proposing the idea that the house of Jacob would even bow down to Joseph. Yet, he contemplated his son’s words about these dreams. (Genesis 37:1-11)

Joseph's Coat Brought to Jacob
by Giovanni Andrea de Ferrari, c. 1640.

Sometime afterward, the sons of Jacob by Leah, Bilhah and Zilpah, were feeding his flocks in Shechem. Jacob wanted to know how things were doing, so he asked Joseph to go down there and return with a report.^[25] This was the last time he would ever see his son in Hebron. Later that day, the report that Jacob ended up receiving came from Joseph's brothers who brought before him a coat laden with blood. Jacob identified the coat as the one he made for Joseph. At that moment he cried “It is my son’s tunic. A wild beast has devoured him. Without doubt Joseph is torn to pieces.” He rent his clothes and put sackcloth around his waist mourning for days. No one from the house of Jacob could comfort him during this time of bereavement. (Genesis 37:31-35)

The truth was, Jacob’s son Joseph, was turned on by his brothers and ultimately sold into slavery on a caravan headed for Egypt. (Genesis 37:36)

Seven year famine[link]

Twenty years later,^[26] throughout the Middle East a severe famine occurred like none other that lasted seven years.^[27] It crippled nations.^[28] The word was that the only kingdom prospering was Egypt. In the second year of this great famine,^[29] when Israel (Jacob) was about 130 years old,^[30] he told his ten sons of Leah, Bilhah and Zilpah, to go to Egypt and buy grain. Israel’s youngest son Benjamin, born from Rachel, stayed behind by his father’s order to keep him safe. (Genesis 42:1-5)

When the ten sons returned to their father Israel, from Egypt, they were stockpiled with grain on their donkeys. They relayed to their father all that had happened in Egypt. They spoke of being accused of as spies and that their brother Simeon, had been taken prisoner. When Reuben, the eldest, mentioned that they needed to bring Benjamin to Egypt to prove their word as honest men, their father became furious with them. He couldn’t understand how they were put in a position to tell the Egyptians all about their family. When the sons of Israel opened their sacks, they saw their money that they used to pay for the grain. It was still in their possession, and so they all became afraid. Israel then became angry with the loss of Joseph, Simeon, and now possibly Benjamin. (Genesis 42:26-38)

It turned out that Joseph, who identified his brothers in Egypt, was able to secretly return that money that they used to pay for the grain, back to them.^[31] When the house of Israel consumed all the grain that they brought from Egypt, Israel told his sons to go back and buy more. This time, Judah spoke to his father in order to persuade him about having Benjamin accompany them, so as to prevent Egyptian retribution. In hopes of retrieving Simeon and ensuring Benjamin's return, Israel told them to bring the best fruits of their land, including: balm^{[disambiguation needed ]}, honey, spices, myrrh, pistachio nuts and almonds. Israel also mentioned that the money that was returned to their money sacks was probably a mistake or an oversight on their part. So, he told them to bring that money back and use double that amount to pay for the new grain. Lastly, he let Benjamin go with them and said “may God Almighty give you mercy… If I am bereaved, I am bereaved!” (Genesis 43:1-14)

Jacob in Egypt[link]

House of Israel welcomed by Pharaoh, watercolor by James Tissot (c. 1900)

When the sons of Israel (Jacob) returned to Hebron from their second trip, they came back with twenty additional donkeys carrying all kinds of goods and supplies as well as Egyptian transport wagons. When their father came out to meet them, his sons told him that Joseph was still alive, that he was the governor over all of Egypt and that he wanted the house of Israel to move to Egypt. Israel’s heart “stood still” and just couldn’t believe what he was hearing. Looking upon the wagons he declared “Joseph my son is still alive. I will go and see him before I die.” (Genesis 45:16-28)

Israel and his entire house of seventy,^[32] gathered up with all their livestock and began their journey to Egypt. En route, Israel stopped at Beersheba for the night to make a sacrificial offering to his god, Yahweh. Apparently he had some reservations about leaving the land of his forefathers, but God reassured him not to fear that he would rise again. God also assured that he would be with him, he would prosper, and he would also see his son Joseph who would lay him to rest. Continuing their journey to Egypt, when they approached in proximity, Israel sent his son Judah ahead to find out where the caravans were to stop. They were directed to disembark at Goshen. It was here, after twenty-two years, that Jacob saw his son Joseph once again. They embraced each other and wept together for quite a while. Israel then said, “Now let me die, since I have seen your face, because you are still alive.” (Genesis 46:1-30)

The time had come for Joseph’s family to personally meet the Pharaoh of Egypt. After Joseph prepared his family for the meeting, the brothers came before the Pharaoh first, formally requesting to pasture in Egyptian lands. The Pharaoh honored their stay and even made the notion that if there were any competent men in their house, then they may elect a chief herdsman to oversee Egyptian livestock. Finally, Joseph’s father was brought out to meet the Pharaoh. Because the Pharaoh had such a high regard for Joseph, practically making him his equal,^[33] it was an honor to meet his father. Thus, Israel was able to bless the Pharaoh. The two chatted for a bit, the Pharaoh even inquiring of Israel’s age which happened to be 130 years old at that time. After the meeting, the families were directed to pasture in the land of Ramses where they lived in the province of Goshen. The house of Israel acquired many possessions and multiplied exceedingly during the course of seventeen years, even through the worst of the seven year famine. (Genesis 46:31-47:28)

Final days[link]

Jacob blessing Ephraim and Manasseh

Jacob's funeral procession

Israel (Jacob) was 147 years old when he called to his favorite son Joseph and pleaded that he not be buried in Egypt. Rather, he requested to be carried to the land of Canaan to be buried with his forefathers. Joseph swore to do as his father asked of him. Not too long afterward, Israel had fallen ill losing much of his vision. When Joseph came to visit his father, he brought with him his two sons, Ephraim and Manasseh. Israel declared that they would be heirs to the inheritance of the house of Israel, as if they were his own children, just as Reuben and Simeon were. Then Israel laid his right hand on the younger Ephraim’s head and his left hand on the eldest Manasseh’s head and blessed Joseph. However, Joseph was displeased that his father’s right hand was not on the head of his firstborn, so he switched his father’s hands. But Israel refused saying, “but truly his younger brother shall be greater than he.” A declaration he made, just as Israel himself was to his firstborn brother Esau. Then Israel called all of his sons in and prophesied their blessings or curses to all twelve of them in order of their ages. (Genesis 47:29-49:32)

Afterward, Israel died and the family, including the Egyptians, mourned him seventy days. Israel was embalmed and a great ceremonial journey to Canaan was prepared by Joseph. He led the servants of Pharaoh, and the elders of the houses Israel and Egypt beyond the Jordan River to Atad where they observed seven days of mourning. Their lamentation was so great that it caught the attention of surrounding Canaanites who remarked “This is a deep mourning of the Egyptians.” This spot was then named Abel Mizraim. Then they buried him in the cave of Machpelah, the property of Abraham when he bought it from the Hittites. (Genesis 49:33-50:14)

Cenotaph of Jacob, Cave of the Patriarchs

Sons of Jacob[link]

Jacob's wives had twelve sons and one daughter: Reuben (Genesis 29:32), Simeon (Genesis 29:33), Levi (Genesis 29:34), Judah (Genesis 29:35), Dan (Genesis 30:5), Naphtali (Genesis 30:7), Gad (Genesis 30:10), Asher (Genesis 30:12), Issachar (Genesis 30:17), Zebulun (Genesis 30:19), Dinah (Genesis 30:21), Joseph (Genesis 30:23), and Benjamin (Genesis 35:18).

The offspring of Jacob's sons became the tribes of Israel following the Exodus, when the Israelites conquered and settled in the Land of Israel.

Religious perspectives[link]

Jewish tradition[link]

According to the classic Jewish texts, Jacob, as the third and last patriarch, lives a life that parallels the descent of his offspring, the Jewish people, into the darkness of exile. In contrast to Abraham — who illuminates the world with knowledge of God and earns the respect of the inhabitants of the land of Canaan — and Isaac — who continues his father's teachings and also lives in relative harmony with his neighbors — Jacob experiences many personal struggles both in the land and out of it - including the hatred of his brother, Esau; the deception of his father-in-law, Laban; the rape of his daughter, Dinah; the death of his favorite wife, Rachel; and the sale of his son, Joseph. For this reason, the Jewish commentators interpret many elements of his story as being symbolic of the future difficulties and struggles the Jewish people would undergo.^{[citation needed]}

There are two opinions in the Midrash as to how old Rebekah was at the time of her marriage and, consequently, at the twins' birth. According to the traditional counting cited by Rashi, Isaac was 37 years old at the time of the Binding of Isaac, and news of Rebekah's birth reached Abraham immediately after that event.^[34] In that case, since Isaac was 60 when Jacob and Essau were born and they had been married for 20 years, then Isaac was 40 years old when he married Rebekah (Gen. 25:20), making Rebekah 3 years old at the time of her marriage, and 23 years old at the birth of Jacob and Essau. According to the second opinion, Rebekah was 14 years old at the time of their marriage, and 34 years old at the birth of Jacob and Essau.^[35] In either case, Isaac and Rebekah were married for 20 years before Jacob and Esau were born. The Midrash says that during Rebekah's pregnancy whenever she would pass a house of Torah study, Jacob would struggle to come out; whenever she would pass a house of idolatry, Esau would agitate to come out.^[36]

Rashi explained that Isaac, when blessing Jacob instead of Esau, smelled the heavenly scent of Gan Eden (Paradise) when Jacob entered his room and, in contrast, perceived Gehenna opening beneath Esau when the latter entered the room, showing him that he had been deceived all along by Esau's show of piety.^[37]

When Laban planned to deceive Jacob into marrying Leah instead of Rachel, the Midrash recounts that both Jacob and Rachel suspected that Laban would pull such a trick; Laban was known as the "Aramean" (deceiver), and changed Jacob's wages ten times during his employ (Genesis 31:7). The couple therefore devised a series of signs by which Jacob could identify the veiled bride on his wedding night. But when Rachel saw her sister being taken out to the wedding canopy, her heart went out to her for the public shame Leah would suffer if she were exposed. Rachel therefore gave Leah the signs so that Jacob would not realize the switch.

Jewish Apocalyptic literature of the Hellenistic period includes many ancient texts with narratives about Jacob, many times with details different from Genesis. The more important are the book of Jubilees and the Book of Biblical Antiquities. Jacob is also the protagonist of the Testament of Jacob, of the Ladder of Jacob and of the Prayer of Joseph, which interpret the experience of this Patriarch in the context of merkabah mysticism.

Eastern Christianity[link]

Russian Orthodox Icon of St. Jacob, 18th century (Iconostasis of Kizhi monastery, Russia).

The Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite see Jacob's dream as a prophecy of the Incarnation of the Logos, whereby Jacob's ladder is understood as a symbol of the Theotokos (Virgin Mary), who, according to Orthodox theology, united heaven and earth in her womb. The biblical account of this vision (Genesis 28:10-17) is one of the standard Old Testament readings at Vespers on Great Feasts of the Theotokos.

The account of Jacob's blessing of Joseph's sons is also seen as prophetic by Christian commentators. For example, the crossing of his arms to bestow his patriarchal blessing on them in Genesis 48:8-20 is seen as a foreshadowing of the blessings Christians believe resulted from Jesus' death on the cross.^{[citation needed]}

Islamic tradition[link]

Muslims revere Jacob (Arabic: يعقوب , Standard: Ya'qub) as a Prophet of Islam who received inspiration from God. He is acknowledged as a patriarch of Islam. Muslims believe that he preached the same monotheistic faith as his forefathers Abraham, Isaac and Ishmael. Jacob is mentioned 16 times in the Qur'an.^[38] In the majority of these references, Jacob is mentioned alongside fellow prophets and patriarchs as an ancient and pious prophet. According to the Qur'an, Jacob remained in the company of the elect throughout his life. (XXXVIII: 47) The Qur'an specifically mentions that Jacob was guided (VI: 84) and inspired (IV: 163) and was chosen to enforce the awareness of the Hereafter. (XXXVIII: 46) Jacob is described as a good-doer (XXI: 72) and the Qur'an further makes it clear that God inspired Jacob to contribute towards purification and hold the contact prayer. (XXI: 73) Jacob is further described as being resourceful and a possessor of great vision (XXXVIII: 45) and is further spoken of as being granted a "tongue [voice] of truthfulness to be heard". (XIX: 50)

Of the life of Jacob, the Qur'an narrates two especially important events. The first is the role he plays in the story of his son Joseph. The Qur'an narrates the story of Joseph in detail, and Jacob, being Joseph's father, is mentioned thrice and is referenced another 25 times.^[38] In the narrative, Jacob does not trust some of his older sons (XII: 11, 18, 23) because they do not respect him. (XII: 8, 16-17) Jacob's prophetic nature is evident from his foreknowledge of Joseph's future greatness (XII: 6), his foreboding and response to the supposed death of Joseph (XII: 13, 18) and in his response to the sons' plight in Egypt. (XII: 83, 86-87, 96) Islamic literature fleshes out the narrative of Jacob, and mentions that his wives included Rachel.^[39] Jacob is later mentioned in the Qur'an in the context of the promise bestowed to Zechariah, regarding the birth of John the Baptist. (XIX: 6) Jacob’s second mention is in the Qur'an’s second chapter. As Jacob lay on his deathbed, he asked his twelve sons to testify their faith to him before he departed from this world to the next. (II: 132) Each son testified in front of Jacob that they would promise to remain Muslim until the day of their death, that is they would surrender their wholeselves to God alone and would worship only Him.

In contrast to the Judeo-Christian view of Jacob, one main difference is that the story of Jacob's blessing, in which he deceives Isaac, is not accepted in Islam. The Qur'an makes it clear that Jacob was blessed by God as a prophet and, therefore, Muslims believe that his father, being a prophet as well, also knew of his son's greatness.^[40] Jacob is also cited in the Hadith as an example of one who was patient and trusting in God in the face of suffering.^[38] Jacob is also important as his life drew numerous parallels with the life of Muhammad. Jacob suffered great loss repeatedly, as did Muhammad in the Year of Sorrow, when both Khadija and Abu Talib died. Muhammad’s famous Night Journey, when the prophet travelled through the Heavens, has been seen by scholars as the obvious prophetic parallel to Jacob’s equally famous vision of Jacob's Ladder coming down from the Heavens. Muslim scholars have also linked both prophets through the fact that both prophets made at least one important journey in their lives; just as Jacob migrated from Canaan to Egypt, Muhammad migrated from Mecca to Medina.

The story of Jacob in Islam also draws many parallels with the Islamic traditions of Job, In that both had lost many things, and still upheld patience. In Islamic tradition, Jacob had lost his father, Isaac as well as his wife Rachel in the same year, followed by his loss of his favorite son, Joseph. Similarly Job lost everything, and stayed patient and kept faith in God, and eventually everything was returned back to him and some things were multiplied for him.

References[link]

Further reading[link]

Wikimedia Commons has media related to: Jacob

• Trachtenberg, Joshua (1939), Jewish Magic and Superstition: A Study in Folk Religion, New York: Behrman's Jewish Book house 

External links[link]

• Texts on Wikisource:
  • “Jacob,” a poem by Arthur Hugh Clough
  • Beach, Chandler B., ed. (1914). "Jacob". The New Student's Reference Work. Chicago: F. E. Compton and Co.. Wikisource 
  • "Jacob". Collier's New Encyclopedia. 1921. 

Alice Stokes Paul
Alice Paul, circa 1901
Born	(1885-01-11)January 11, 1885 Mount Laurel Township, New Jersey
Died	July 9, 1977(1977-07-09) (aged 92) Moorestown Township, New Jersey
Occupation	Suffragist
Parents	William Mickle Paul I (1850-1902) Tacie Parry
Relatives	Siblings: Helen, Parry and Willam

Alice Stokes Paul (January 11, 1885 – July 9, 1977) was an American suffragist and activist. Along with Lucy Burns and others, she led a successful campaign for women's suffrage that resulted in the passage of the Nineteenth Amendment to the U.S. Constitution in 1920.^[1]

Activism[link]

Alice Paul and Helen Gardener, ca. 1908-1915

Alice Paul

Alice Paul received her undergraduate education from Swarthmore College, and then earned her M.A. and Ph.D. from the University of Pennsylvania. Paul received her LL.B from the Washington College of Law at American University in 1922.^[2] In 1927, she earned an LL.M, and in 1928, a Doctorate in Civil Laws from American University.^[3]

Women's Suffrage and the Nineteenth Amendment[link]

After her graduation from the University of Pennsylvania, Paul joined the National American Woman Suffrage Association (NAWSA) and was appointed Chairwoman of their Congressional Committee in Washington, DC.^[3] Her initial work was to organize a parade in Washington the day before President Wilson's inauguration, which was a success. After months of fundraising and raising awareness for the cause, membership numbers went up in 1913. Their focus was lobbying for a constitutional amendment to secure the right to vote for women. Such an amendment had originally been sought by suffragists Susan B. Anthony and Elizabeth Cady Stanton who tried securing the vote on a state-by-state basis.

Paul's methods started to create tension between her and the leader of NAWSA, who felt that a constitutional amendment was not practical for the times. When her lobbying efforts proved fruitless, Paul and her colleagues formed the National Woman's Party (NWP) in 1916 and began introducing some of the methods used by the suffrage movement in Britain. The National Woman's Party was funded by Alva Belmont who was a multi-millionaire socialite at the time. The NWP was accompanied by press coverage and the publication of the weekly Suffragist.^[3]

In the US presidential election of 1916, Paul and the NWP campaigned against the continuing refusal of President Woodrow Wilson and other incumbent Democrats to support the Suffrage Amendment actively. In January 1917, the NWP staged the first political protest to picket the White House. The picketers, known as "Silent Sentinels," held banners demanding the right to vote. This was an example of a non-violent civil disobedience campaign. In July 1917, picketers were arrested on charges of "obstructing traffic." Many, including Paul, were convicted and incarcerated at the Occoquan Workhouse in Virginia (later the Lorton Correctional Complex) and the District of Columbia Jail.^[3]

In a protest of the conditions in Occoquan, Paul commenced a hunger strike, which led to her being moved to the prison’s psychiatric ward and force-fed raw eggs through a feeding tube. This, combined with the continuing demonstrations and attendant press coverage, kept pressure on the Wilson administration.^[3] In January, 1918, Wilson announced that women's suffrage was urgently needed as a "war measure", and strongly urged Congress to pass the legislation. In 1920, after coming down to one vote in the state of Tennessee, the Nineteenth Amendment to the United States Constitution secured the vote for women.

Equal Rights Amendment[link]

Paul was the original author of a proposed Equal Rights Amendment to the Constitution in 1923.^[3] The ERA would not find its way to the Senate until 1972 when it was approved by the Senate and submitted to the state legislatures for ratification. Approval by 38 states was required to ensure adoption of the amendment. Not enough states — only 35 — voted in favor in time for the deadline. However, efforts to pass the ERA passed by Congress in the 1970s are still afoot, as well as efforts to pass a new equality amendment, and almost half of the U.S. states have adopted the ERA into their state constitutions.^[4]

Death[link]

Paul died at the age of 92 on July 9, 1977 at the Quaker Greenleaf Extension Home in Moorestown Township, New Jersey, near her family home of Paulsdale. Before that she had a stroke in 1974, which disabled her.^[5]

Legacy[link]

Paul created a long legacy of woman’s rights. Her alma mater Swarthmore College named the Women's Center and a dormitory in her honor. Montclair State University in New Jersey has also named a building in her honor. Hilary Swank, in the HBO 2004 movie Iron Jawed Angels, portrayed Paul during her struggle for passage of the 19th Amendment. Two countries have honored her by issuing a postage stamp: Great Britain in 1981 and the United States in 1995, issuing a 78¢ Great Americans series stamp.

Paul is also scheduled to appear on a United States half-ounce $10 gold coin in 2012, as part of the so-called "First Spouse" program. A provision in the Presidential $1 Coin Program (see Pub.L. 109-145, 119 Stat. 2664, enacted December 22, 2005) directs that Presidential spouses be honored. As President Chester A. Arthur was a widower, Paul is representing Arthur's era.^[6]

In 1989, the Alice Paul Centennial Foundation was working to raise the funds needed to purchase the brick farmhouse in Mount Laurel Township where Paul was born.^[7]

See also[link]

• Iron Jawed Angels, 2004 film about Paul, Lucy Burns and their fight resulting in passage of the 19th Amendment.
• List of civil rights leaders
• List of suffragists and suffragettes
• Paulsdale, birthplace and childhood home of Alice Paul in Mount Laurel Township, New Jersey.

References[link]

Wikimedia Commons has media related to: Alice Paul

External links[link]

• R.Digati (Mar 23, 2002). "Alice Paul". Social Reformer, Suffragette. Find a Grave. http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=6283941. Retrieved Aug 17, 2011.  (Westfield Friends Burial Ground, Cinnaminson, New Jersey)
• The Alice Paul Institute
• Alice Paul at Lakewood Public Library: Women In History
• The Sewall-Belmont House & Museum—Home of the historic National Woman's Party
• Biographical sketch at the University of Pennsylvania

Eugene Ormandy (November 18, 1899 – March 12, 1985) was a Hungarian-born conductor and violinist.

Early life[link]

Born Jenő Blau in Budapest, Hungary, Ormandy began studying violin at the Royal National Hungarian Academy of Music (now the Franz Liszt Academy of Music) at the age of five. He gave his first concerts as a violinist at age seven and, studying with Jenő Hubay, graduated at 14 with a master's degree. In 1920, he obtained a university degree in philosophy. In 1921, he moved to the United States of America. Around this time Blau changed his name to "Eugene Ormandy," "Eugene" being the equivalent of the Hungarian "Jenő." Accounts differ on the origin of "Ormandy"; it may have either been Blau's own middle name at birth,^[1] or his mother's.^[2] He was first engaged by conductor Erno Rapee, a former Budapest friend and fellow Academy graduate, as a violinist in the orchestra of the Capitol Theatre in New York City, a 77-player ensemble which accompanied silent movies. He became the concertmaster within five days of joining and soon became one of the conductors of this group. Ormandy also made 16 recordings as a violinist between 1923 and 1929, half of them using the acoustic process.

Arthur Judson, the most powerful manager of American classical music during the 1930s, greatly assisted Ormandy's career. When Arturo Toscanini was too ill to conduct the Philadelphia Orchestra in 1931, Judson asked Ormandy to stand in. This led to Ormandy's first major appointment as a conductor, in Minneapolis.

Career[link]

Minneapolis Symphony Orchestra[link]

Ormandy served until 1936 as conductor of the Minneapolis Symphony Orchestra, now the Minnesota Orchestra. During the depths of the Great Depression, RCA Victor contracted Ormandy and the Minneapolis Symphony for many recordings. A clause in the musicians' contract required them to earn their salaries by performing a certain number of hours each week (whether it be rehearsals, concerts, broadcasts, or recording). Since Victor did not need to pay the musicians, it could afford to send its best technicians and equipment to record in Minneapolis. Recordings were made between January 16, 1934, and January 16, 1935. There were several premiere recordings made in Minneapolis: John Alden Carpenter's Adventures in a Perambulator; Zoltán Kodály's Háry János Suite; Arnold Schoenberg’s Verklärte Nacht and a specially commissioned recording of Roy Harris's American Overture based on "When Johnny Comes Marching Home". Ormandy's recordings also included readings of Anton Bruckner's Symphony No. 7 and Mahler's Symphony No. 2, which became extremely well known.

The Philadelphia Orchestra[link]

Ormandy's 44-year tenure with the Philadelphia Orchestra began in 1936 and became the source of much of his lasting reputation and fame. Two years after his appointment as associate conductor under Leopold Stokowski, he became its music director. (Stokowski continued to conduct some concerts in Philadelphia until 1941; he returned as a guest conductor in 1960.) As music director, Ormandy conducted from 100 to 180 concerts each year in Philadelphia. Upon his retirement in 1980, he was made conductor laureate.

Ormandy was a quick learner of scores, often conducting from memory and without a baton. He demonstrated exceptional musical and personal integrity, exceptional leadership skills, and a formal and reserved podium manner in the style of his idol and friend, Arturo Toscanini.^{[citation needed]} One orchestra musician complimented him by saying: "He doesn't try to conduct every note as some conductors do."^{[citation needed]} Under Ormandy's direction the Philadelphia Orchestra continued the lush, legato style originated by Stokowski and for which the orchestra was well known. Ormandy's conducting style was praised for its opulent sound, but also was criticized for supposedly lacking any real individual touch.

Ormandy was particularly noted for conducting late Romantic and early 20th century music. He particularly favored Bruckner, Debussy, Dvořák, Ravel, Richard Strauss, Tchaikovsky, Sibelius, and transcriptions of Bach. His performances of Beethoven, Brahms, Haydn, and Mozart were considered less successful by some critics, especially when he applied the lush, so-called "Philadelphia Sound" to them. On the other hand, Donald Peck, principal flute of the Chicago Symphony Orchestra, reports that a fellow flutist was won over when Ormandy conducted the Chicago in Beethoven's Ninth Symphony; he told Peck that it was the greatest Ninth he had ever heard. ^[3] He was particularly noted as a champion of Sergei Rachmaninoff's music, conducting the premiere of his Symphonic Dances and leading the orchestra in the composer's own recordings of three of his piano concertos in 1939-40. He also directed the American premiere of several symphonies by Dmitri Shostakovich. He made the first recording of Deryck Cooke's first performing edition of the complete Mahler Tenth Symphony, which many critics praised. His recording of Camille Saint-Saëns' Third Symphony received stellar reviews and is held in high regard. He also performed a great deal of American music and gave many premières of works by Samuel Barber, Paul Creston, David Diamond, Howard Hanson, Walter Piston, Ned Rorem, William Schuman, Roger Sessions, Virgil Thompson, and Richard Yardumian.

The conductor Kenneth Woods ranked Ormandy 14th of the "Real Top 20 of Conducting," saying, "Critics hate Ormandy. It must be the first “fact” they teach at critic school- always work in an Ormandy slam into every article your write. Record collectors hate him, too. I just don’t get it. The film of him looks pretty impressive- classical and classy conducting technique, not at all showy. His Philadelphia Orchestra was the only real rival to Karajan’s Berlin for sonic beauty in the 50s-70s, but was also a tighter and more versatile band." ^[4] .^[5]

In 1947, Ormandy appeared in the feature film Night Song in which he conducted Leith Stevens' Piano Concerto, with Arthur Rubinstein as soloist.

The Philadelphia Orchestra under Ormandy's direction frequently performed outside of Philadelphia, in New York and other American cities, and undertook a number of foreign tours. During a 1955 tour of Finland, Ormandy and many of the Orchestra's members visited the elderly composer Jean Sibelius at his country estate; Ormandy was photographed with Sibelius and the picture later appeared on the cover of his 1962 stereo recording of the composer's first symphony. During a 1973 tour of the People's Republic of China, the Orchestra performed to enthusiastic audiences that had been isolated from Western classical music for many decades.

Ormandy and the Philadelphia Orchestra, as well as smaller ensembles composed of its members, often collaborated with Richard P. Condie (and later Jerold Ottley) and the Mormon Tabernacle Choir to produce many recordings still considered definitive today, most notably the Grammy- winning recording of the Peter Wilhousky arrangement of the Battle Hymn of the Republic.

After Ormandy officially retired as music director of the Philadelphia Orchestra in 1980, he served as a guest conductor of other orchestras and made a few recordings.

Ormandy died in Philadelphia on March 12, 1985. His papers, including his marked scores and complete arrangements, fill 501 boxes in the archives of the University of Pennsylvania Library.

Guest appearances[link]

He also appeared as a guest conductor with many other orchestras. In November 1966, he recorded a highly memorable and idiomatic rendition of Antonín Dvořák's New World Symphony with the London Symphony Orchestra. This and a recording in July 1952, which he conducted anonymously with the Prades Festival Orchestra with Pablo Casals in the Robert Schumann Cello Concerto, represented his only commercial recordings made outside the U.S. In December 1950 he directed New York's Metropolitan Opera in a fondly-remembered production of Johann Strauss' Die Fledermaus in English, which also was recorded. In 1978, he conducted the New York Philharmonic in a performance of Sergei Rachmaninoff's Piano Concerto No. 3, with Vladimir Horowitz as soloist for a live recording.

Awards and honors[link]

• In honor of Ormandy's vast influence on American music and the Philadelphia performing arts community, on December 15, 1972 he was awarded the prestigious University of Pennsylvania Glee Club Award of Merit.^[6] Beginning in 1964, this award "established to bring a declaration of appreciation to an individual each year that has made a significant contribution to the world of music and helped to create a climate in which our talents may find valid expression."
• The Presidential Medal of Freedom by Richard M. Nixon in 1970
• The Ditson Conductor's Award for championing American music in 1977
• Appointed by Queen Elizabeth II an honorary Knight of the British Empire in 1976
• Awarded the Kennedy Center Honors in 1982
• He was a recipient of Yale University's Sanford Medal.^[7]

Recordings[link]

Eugene Ormandy's many recordings spanned the acoustic to the electrical to the digital age. From 1936 until his death, Ormandy made hundreds of recordings with the Philadelphia Orchestra, spanning almost every classical-music genre. Writing in Audoin (1999), Richard Freed wrote: "Ormandy came about as close as any conductor anywhere to recording the "Complete Works of Everybody," with more than a few works recorded three and four times to keep up with advances in technology and/or to accommodate a new soloist or to commemorate a move to a new label."

Thomas Frost, the producer of many of Ormandy's Columbia recordings, called Ormandy "...the easiest conductor I've ever worked with—he has less of an ego problem than any of them... Everything was controlled, professional, organized. We recorded more music per hour than any other orchestra ever has."^{[citation needed]} In one day, March 11, 1962, Ormandy and the Philadelphia recorded Sibelius's Symphony No. 1; the Semyon Bogatyryov arrangement of Tchaikovsky's Symphony No. 7 (for which Ormandy had given the Western hemisphere premiere performance); and Delius's On Hearing the First Cuckoo in Spring.

Curiously, the orchestra's performing venue at the Academy of Music (Philadelphia) was seldom employed for recording, because record producers believed that its dry acoustics were less than ideal. Moreover, Ormandy felt that the remodeling of the Academy of Music in the mid-1950s had ruined its acoustics. The Philadelphia Orchestra instead recorded in the ballroom of Philadelphia's Broadwood Hotel/Philadelphia Hotel, the Philadelphia Athletic Club at Broad and Race Streets, and in Town Hall/Scottish Rite Cathedral on North Broad Street near the Franklin Parkway. The latter venue featured a 1692 seat auditorium with bright resonant acoustics that made for impressive-sounding "high fidelity" recordings. A fourth venue was the Old Met (Metropolitan Opera House) used for later RCA recording sessions.

Recordings were produced for the following record labels: RCA Victor Red Seal (1936 to 1942), Columbia Masterworks Records (1944 to 1968), RCA Victor Red Seal (1968 to 1980) and EMI/Angel Records (1977-on). Three very late albums were also recorded for Telarc (1980) and Delos (1981) His first digital recording was an April 16, 1979 performance of Bela Bartok's Concerto for Orchestra for RCA.^[8]

He recorded for RCA in Minneapolis (in 1934 and 1935), too, and continued with the label until 1942, when an American Federation of Musicians ban on recordings caused the Philadelphia Orchestra to switch to Columbia, which had reached an agreement with the union in 1944, before RCA did so. Among his first recordings for Columbia was a spirited performance of Borodin's Polovtsian Dances. Ormandy conducted his first stereophonic recordings in 1957; these were not the orchestra's first stereo recordings because Leopold Stokowski had conducted experimental sessions in the early 1930s and multi-track recordings for the soundtrack of Walt Disney's 1940 feature film Fantasia. In 1968, Ormandy and the Philadelphia Orchestra returned to RCA; among their first projects was a new performance of Tchaikovsky's Sixth symphony, the Pathetique.

His recordings of Camille Saint-Saëns' Symphony No. 3 'Organ' are considered among the best ever produced. Fanfare Magazine made this remark of the recording with renowned organist Virgil Fox: "This beautifully played performance outclasses all versions of this symphony." The Telarc recording of the symphony with Michael Murray (organist) is also highly praised. [1]

Ormandy was also famous for being an unfailingly sensitive concerto collaborator. His recorded legacy includes numerous first-rate collaborations with Arthur Rubinstein, Claudio Arrau, Vladimir Ashkenazy, Vladimir Horowitz, Rudolf Serkin, David Oistrakh, Isaac Stern, Leonard Rose, Itzhak Perlman, Emil Gilels, Van Cliburn, Emanuel Feuermann, Robert Casadesus, Yo-Yo Ma, Sergei Rachmaninoff and others.

Recording premieres[link]

World premiere recordings made by the Philadelphia Orchestra under Ormandy's baton included:

• Gustav Mahler, Symphony No. 10. Columbia, November 1965. First commercial recording of all five movements, using Deryck Cooke's performing version;
• Sergei Prokofiev, Alexander Nevsky, Jennie Tourel (mezzo-soprano), Westminster Choir. RCA Victor, May 1945;
• Prokofiev, Symphony No. 6. Columbia, January 1950;
• Prokofiev, Symphony No. 7. Columbia, April 1953;
• Dmitri Shostakovich, Cello Concerto No. 1, Mstislav Rostropovich (cello). Columbia, November 1959.

Ormandy also conducted the premiere American recordings of Paul Hindemith's Mathis der Maler symphony, Carl Orff's Catulli Carmina (which won the Grammy Award for Best Classical Choral Performance in 1968), Shostakovich's Symphonies 4, 13, 14, and 15, Carl Nielsen's Symphonies 1 & 6, Anton Webern's Im Sommerwind, Krzysztof Penderecki's Utrenja, and Gustav Mahler's Symphony No. 10.

Ormandy also commissioned a version of Mussorgsky's Pictures at an Exhibition which he and the Philadelphia Orchestra could call their own, since the Ravel arrangement was at that time still very much the property of Serge Koussevitzky, who had commissioned it, made its first recording with the Boston Symphony, and published the score. So Ormandy asked Lucien Cailliet (1891–1984), the Philadelphia Orchestra's 'house arranger' and a member of its woodwind section, to provide a new orchestration of Pictures at an Exhibition and he conducted its premiere on 5 February 1937, recording it for RCA Victor later that same year. (It has been reissued on CD by Biddulph.) However, Ormandy eventually returned to the Ravel arrangement and recorded it three times (1953, 1966 and 1973).

Other distinguished recordings[link]

Among the Ormandy/Philadelphia recordings which are widely-regarded as "cream of the crop" include (year of recording included):

• Bartók - Piano Concerto No. 3 (with György Sándor, 1946, Columbia Masterworks, reissued on CD in 2002 by Pearl)
• Debussy - La demoiselle élue (1947, Sony/Masterworks Heritage, with Bidu Sayão and Rosalind Nadell
• Delius - Orchestral works (1961–1962, Sony, an offbeat yet excellent album including Brigg Fair, Dance Rhapsody No. 2, and On Hearing the First Cuckoo in Spring)
• Holst - The Planets (1975, RCA)
• Liszt - Piano Concerto No. 1 (1952, Sony/Grand Répertoire, with Claudio Arrau) (recorded in one single take)
• Mahler - Symphony No. 10 early arr. by Deryck Cooke (1965, Sony/Masterworks Portrait)
• Nielsen - Symphony No. 6 (1966, Sony)
• Orff - Carmina Burana (1960, Sony)
• Prokofiev - Symphony No. 5 (1957, Sony)
• Prokofiev - Symphony No. 6 (1961, Columbia Masterworks, not yet available on CD)
• Rachmaninoff - Symphonic Dances (1960, Sony)
• Rachmaninoff- Symphony No. 2 (1973, RCA)
• Ravel - Piano Concerto for the Left Hand (with Robert Casadesus, 1947, Sony/Masterworks Heritage)
• Shostakovich - Symphony No. 4 (1963, Sony)
• Shostakovich - Symphony No. 13 "Babi Yar" (with Tom Krause and the Mendelssohn Choir of Philadelphia, * 1970, RCA, CD available only in Japan)
• Shostakovich - Symphony No. 14 (with Phyllis Curtin and Simon Estes, 1971, RCA, CD available only in Japan)
• Shostakovich - Symphony No. 15 (1972, RCA)
• Sibelius - Symphony No. 4 (1954, Sony)
• Sibelius - Four Symphonic Poems from the Kalevala (also known as the Lemminkäinen Suite (1978, EMI)
• Richard Strauss - Ein Heldenleben (1960, Sony)
• Strauss - Don Quixote with Lorne Munroe (solo cello) and Carleton Cooley (solo viola) (1961, Sony)
• Tchaikovsky - Violin Concerto in D (with Itzhak Perlman, 1978, EMI)
• Tchaikovsky - Symphony No. 4 (1963, Sony)
• Tchaikovsky - Symphony No. 5, (1959, Sony)
• Tchaikovsky - Symphony No. 6, "Pathetique" (1960, Sony)
• Tchaikovsky - The Nutcracker (excerpts), (1963, Sony)

Notable Reissues

• The Original Jacket Collection: Eugene Ormandy [10 Discs] (2008, Sony BMG Masterworks)^[9]

References[link]

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations. (April 2009)

• Ardoin, John (1999). The Philadelphia Orchestra: A Century of Music. Philadelphia: Temple University Press. ISBN 1-56639-712-X. 
• Kupferberg, Herbert (1969). Those Fabulous Philadelphians. New York: C. Scribner's Sons. OCLC 28276. 
• American Record Guide: Eugene Ormandy. Washington: Heldref Publications. November/December 1999. pp. 68. OCLC 23874797. 

External links[link]

• Eugene Ormandy at Allmusic
• Eugene Ormandy at the University of Pennsylvania Library