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The Prophet of Revealed Knowledge: Richard Brother, the Prince of the Hebrews and Nephew of the Almighty

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The Prophet of Revealed Knowledge: Richard Brother, the Prince of the Hebrews and Nephew of the Almighty DOCUMENT RESUME ED 447 520 CS 510 432 AUTHOR Schamber, Jon F.; Stroud, Scott R. TITLE The Prophet of Revealed Knowledge: Richard Brother, the Prince of the Hebrews and Nephew of the Almighty. PUB DATE 2000-11-09 NOTE 34p.; Paper presented at the Annual Meeting of the National Communication Association (86th, Seattle, WA, November 9-12, 2000). PUB TYPE Information Analyses (070) Opinion Papers (120) Speeches /Meeting Papers (150) EDRS PRICE MF01/PCO2 Plus Postage. DESCRIPTORS Audience Response; Case Studies; *Clergy; *Leaders; *Persuasive Discourse; *Religion; Rhetorical Criticism IDENTIFIERS Apocalypticism; Charisma; Eighteenth Century; Message Transmission; *Rhetorical Strategies; Textual Analysis ABSTRACT Seeking the answers as to what makes one speaker more charismatic than another and why some speeches are merely effective while others move audiences to a transcendent state is a difficult task. This paper follows up on this challenge and seeks to provide some answers as to how the prophetic works of Richard Brothers moved his followers to a fervent state. The paper provides a brief description of the prophetic career of Brothers (b.1757) in 18th-century London; a summary of the literature on charisma (considered the result of a complex interaction among situation, personality, message, and audience); an analysis of Richard Brothers' charisma as a prophet, focusing on his apocalyptic writings; and observations concerning the dynamics of charisma as a rhetorical construct. Contains 165 notes. (NKA) Reproductions supplied by EDRS are the best that can be made from the original document. The Prophet of Revealed Knowledge: Richard Brother, the Prince of the Hebrews and Nephew of the Almighty Jon F. Schamber Professor Scott R. Stroud Graduate Student Department of Communication College of the Pacific University of the Pacific Stockton, CA 95211 U.S. DEPARTMENT OF EDUCATION Office of Educational Research and Improvement (209) 946-3041 EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) [email protected] This document has been reproduced as received from the person or organization originating it. Minor changes have been made to PERMISSION TO REPRODUCE AND improve reproduction quality. DISSEMINATE THIS MATERIAL HAS BEEN GRANTED BY Points of view or opinions stated in this document do not necessarily represent official OERI position or policy. SfroLtd TO THE EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) A Paper Presented at the Eighty-sixth Annual Meeting of the National Communication Association, 9 November 2000, Seattle, Washington 2 BEST COPY AVAILABLE The Prophet of Revealed Knowledge: Richard Brothers, the Prince of theHebrews and Nephew of the Almighty After this I was in a vision, havingthe Angel of God near me, and saw Satanwalking leisurely into London: his facehad a smile, but under it his looks were sly,crafty, and deceitful. After this I was in a Vision and saw aLARGE RIVER run through London COLOURED WITHHUMAN BLOOD!' With these words, the millenarian prophetnamed Richard Brothers warned the inhabitants of London of theimpending apocalypse which would soon overtake the world. Although it is tempting todismiss Brothers' rhetoric as the rantings of a lunatic, he stands out acharismatic figure who commanded the attention of many followers in Britainduring the 1790s. Smith poses two seminal questions forthe student of rhetoric: "What makes one speaker more charismatic thananother? Why are some speeches merely effective, while others move audiences to atranscendant state? Seek- ing the answers to these questions is adifficult task but answer them we must if we are to defend rhetoric as a unique artform."' This essay follows up on Smith's challenge and seeks to provide some answersto how the prophetic works of Richard Brothers moved hisfollowers to a such fervent state. In an attempt to provide these answers, thisinquiry provides a brief descriptionof the prophetic career of Brothers, a summaryof the literature on charisma, an analysis of the Brothers' charisma as a prophet,and observations concerning the dynamics of charisma as a rhetorical construct. Richard Brothers, The Prince of the Hebrews Richard Brothers was born in Placentia,Newfoundland, in 1757, on 25 December, Christmas Day--an auspicious sign,he surmised later, of his divine destiny as a prophet. His father, who was a gunnerfor the local army outpost, 3 BEST COPY AVAILABLE 2 sent Richard to England to jointhe navy when he was just a boy.In 1771, at the age of fourteen, Richard went to sea as amidshipman. Eleven years later, he was promoted to lieutenant, butretired on half-pay one year later.During the next six years, the period which wascritical for his transformation from a lowly naval officer to a prophet, therecord of his life is speculative at best. He may have traveled toFrance, Italy, and Spain while serving inthe mercantile marines. In 1786, he married ElizabethHassall at Wrenbury, but immediately after the ceremony he returned to his ship.When Brothers came home a few years later, he discoveredthat his wife had started a family withanother man. Despondent after finding out about his wife'sinfidelity, he moved to London, started to study the Bible, and immersedhimself in mystical and prophetical literature.3 In 1790, "the year" that "the Spirit ofGod began first (although I always had a presentiment of being some time orother very great) to enlighten my understanding, and teach me to distinguish rightfrom wrong," Brothers em- braced the Quaker doctrines against bearing armsand taking oaths. The latter qualm caused a real hardship for Brothersbecause he refused to swear an oath required for receiving his half-pay from theAdmiralty. When the Admiralty supended his pension, he soon fell into thedebt. His landlady, Mrs. Green, notified the local guardians of the poor.After questioning him, the guardians placed Brothers in a workhouse for six months.During this period, they ar- ranged to draw his pension for him to payoff his debts.' Prior to being placed in the workhouse, it appearsthat Brothers began to struggle with the possibility thatthe Almighty was speaking to him. In a pamphlet later written by Mrs. Green as atestimony to her belief in Brothers' divine mission, she wrote of his oddbehaviors when he lived in her home. He broke his sword, vowing that hewould never use it again. After having a vision of London's destruction, he laid onhis face for three days and refused to eat.' Other testimony about Brothers' peculiarbehavior came from Joseph Moser, a board member of theworkhouse when Brothers lived there in1791. 3 Moser's reminiscences date from 1795, whenBrothers "was one of the most widely discussed individuals in England."' Inhis pamphlet, Moser recalled that Brothers exhibited "'a very methodicalkind of madness,'" manifesting it- self in outbursts about religious matters and"'ever in expectation: sometimes of a lady, who was to descend from theclouds, sometimes of immense sums of a period of money, which were ...to be showered upon him--sometimes like that foretold by the Prophet Isaiah,when turbulence & war should cease, and peace, love, and happiness, be extended toall mankind."' Brothers himself reflected on this periodof his life three years later. In A Revealed Knowledge and Propheciesof the Times, he wrote about a "very LOUD AND UNUSUAL KIND OF THUNDERthat [he] heard in the begin- ning of January 1791." He believed thethundering was "the voice of the ANGEL mentioned in the EighteenthChapter of the Revelation, proclaiming the Judgment of God and the fall of Babylonthe great. ...Every time the an- gel spoke, it roared through the streets,and made a noise over London like the falling of mountains of stones."10 While living in the workhouse, Brothersstarted having visions which he regarded as divine revelations." Onevision was particularly disturbing: Satan was "walking leisurely into London:his face had a smile, but under it his looks were sly, crafty, anddeceitful."' In another frightening vision, he "saw London a scene of confusion," "aLARGE RIVER [ran] through London COLOURED WITH HUMAN BLOOD!"' After leaving the workhouse in February1792, Brothers rented a room in a boarding house on Compton Streetin Soho. At this point, he became a healer, thinking he could restore the sightof the blind. Brothers also became very obsessed withpolitics." He sent letters to the king, the queen, theprime minister, and other officials, warning themthat "the revolution in France ... proceeded entirely from the judgment of God tofulfil the prophecy of Daniel: opposing therefore all attempts ...and preserve the monarchy by force was what was determined in the Scripture of Truth."15 On 17 May 1792, he went to "the Parliament-house" to "inform[the Commons] of their own sudden 4 fall in the jaws of the earth by apre-determined earthquake" if theypersisted in the policy of opposing therevolution in France.' When told toleave the from this area, "the Lord Godspoke to [him] ...and said--Get away, get away place; be under no concern, it was not youthat was despised and ordered away, but me, in your person,that sent you."17 After this ill-fated experience, Brotherscontinued having visions.' In the meantime, he refused to takethe oath for drawing his pensionand once again fell into debt. This time theauthorities placed him in Newgate, oneof England's most notorious prisons. Hefound himself confined in a dimly lit cell with no beds and fourteen otherinmates. Eight weeks later, he signed a power of attorney, allowinghim to draw his pension and payoff his debts. As he signed the document, he inked out aphrase referring to the king as "'our sovereign lord,'" claiming it wassacrilegious." While incarcerated in Newgate, theintensity of Brothers' apocalyptic visions increased. Through his visionshe realized why Satan was stalking the streets of London: "she is called Sodom, ...spiritually called Babylon the Great."2° For Brothers, this also explained whyLondon's "street are full of vice, and her prisons are full ofoppression.' Shortly after Brothers' release from prisonin November 1792, he grew dispirited about his mission as a prophet.He set out on foot to leave London, hoping this would end his career asprophet.
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