William Wand and The New Testament Letters

In 1944, while he was still in Australia, John William Charles Wand published a paraphrase of the letters of the Greek Scriptures. Two years later, after he had returned to England and become Bishop of London, the work was issued in London by Geoffrey Cumberlege for Oxford University Press under the title The New Testament Letters, Prefaced and Paraphrased. Wand was by then one of the most prominent figures in the Church of England, and he was also a church historian of long experience and the author of many books. His paraphrase belongs to the tradition of modern-language renderings of the letters that began in the late nineteenth century with works such as George Barker Stevens’s Epistles of Paul in Modern English. It is of interest to students of the divine name because, according to a survey of translations that use the name in the Christian Greek Scriptures, the Australian edition of 1944 uses “Jehovah” in the main text of some verses. This article considers Wand’s life and career, his scholarship, the publication and character of the paraphrase, its place among similar works and its relevance to the history of the divine name in English.¹

Early Life and Education

John William Charles Wand was born on 25 January 1885 in Grantham, Lincolnshire.² He was known throughout his life as William Wand. His father, Arthur James Henry Wand, was a butcher by trade and, according to his biographers, a convinced Calvinist. His mother, Elizabeth Ann Ovelin, née Turner, brought him up in the traditions of the Church of England.³

Wand was educated at The King’s School, Grantham, and then at St Edmund Hall, Oxford.⁴ He read theology and graduated with first-class honours in 1907, later proceeding to the degree of Master of Arts in 1911.⁵ The theological course at Oxford at this time included the study of the Greek text of the Christian Greek Scriptures, and Wand’s later work shows that he retained a close interest in the letters throughout his career.

He prepared for ordination at the Bishop Jacob Hostel in Newcastle upon Tyne. He was made deacon in 1908 and ordained priest in 1909.⁶ He served curacies at Benwell and at Lancaster.⁷ On 11 October 1911 he married Amy Agnes Wiggins.⁸ In 1914 he was appointed a vicar-choral of Salisbury Cathedral, a post that combined cathedral duties with teaching at the Sarum Theological College.⁹

Chaplain in the First World War

In July 1915 Wand volunteered for service as an army chaplain. He reached Gallipoli that month and served as chaplain to the 2nd Australian Stationary Hospital and on hospital ships supporting the campaign.¹⁰ The Gallipoli campaign was one of the costliest operations of the war for the forces of Britain, Australia and New Zealand.¹¹ Wand later described its conditions in his autobiography, Changeful Page, including the duties of chaplains in conducting burials under fire.¹²

He was evacuated with paratyphoid fever, first to Malta and then to London. After recovering he was posted in April 1916 to Rouen in France. After the Armistice he was sent to Cologne, and he was demobilised in March 1919.¹³ His service with an Australian hospital at Gallipoli gave him an early connection with Australia, although his later appointment there came many years afterwards.

Salisbury and Oxford

After the war Wand returned to parish ministry as perpetual curate of St Mark’s, Salisbury. He continued his tutorial work at the Sarum Theological College until 1925.¹⁴ In that year he was elected a fellow of Oriel College, Oxford, and became dean and tutor of the college and university lecturer in church history.¹⁵ He held these posts until he left for Australia in 1934.

The Oxford years were productive. Wand’s published works from this period, as listed by Project Canterbury, include The Development of Sacramentalism (1928), A History of the Modern Church, from 1500 to the Present Day (1930), The Old Faith and the New Age (1933) and The General Epistles of St. Peter and St. Jude (1934).¹⁶ The last of these was a commentary on the letters of Peter and Jude. It is the earliest of his published works devoted to the letters of the Greek Scriptures and shows that his interest in them was well established before he undertook the paraphrase.

Archbishop of Brisbane

In 1934 Wand was appointed Archbishop of Brisbane. He was consecrated on 1 May 1934 in St Paul’s Cathedral, London, and enthroned on 5 September 1934 in St John’s Cathedral, Brisbane.¹⁷ The beginning of his ministry in Australia was overshadowed by personal tragedy. His only son, Paul, aged twenty-two, died in a climbing accident in the Alps. Paul Wand and a fellow Oxford student, John Hoyland, fell some six hundred feet into a crevasse on the Italian side of Mont Blanc. News of their disappearance emerged on 20 September 1934, and their bodies were recovered after a search of about a month led by the mountaineer Frank Smythe.¹⁸ The loss came only weeks after Wand’s enthronement in Brisbane.

Wand’s period in Brisbane was not without difficulty. His biographers record opposition from those who would have preferred a local appointment to that of an Englishman. His attempts to address what he regarded as clerical slackness gave an impression of authoritarianism, and although he was shy and gracious in manner, he was sometimes regarded as aloof and intellectual.¹⁹ He moved St Francis’s Theological College from Nundah to Bishopsbourne, a decision that proved unpopular but won him the affection of its students. He also established a property and finance board to deal with the economic difficulties of the diocese.²⁰

Teacher and Writer in Australia

Wand’s work in Brisbane included a strong educational element. As a member of the senate of the University of Queensland, he worked to promote biblical studies.²¹ He wrote weekly articles for The Courier-Mail, a Brisbane newspaper, delivered the Moorhouse lectures in Melbourne in 1936 and undertook a lecture tour of the United States in 1940.²² His published works from these years include First Century Christianity, with an Appendix on Reunion (1937), The Place of Nationalism in Religion (1940) and Has Britain Let Us Down? (1942).²³

On 29 October 1939 he consecrated the Cathedral Church of Saints Peter and Paul at Dogura in Papua New Guinea.²⁴ During the Second World War, when Brisbane became a garrison town, he and his wife supported the Soldiers, Sailors and Airmen’s Help Society.²⁵ In July 1943 he left Brisbane to become Bishop of Bath and Wells.²⁶

The paraphrase of the letters was first published in Australia in 1944, after Wand had returned to England. The cataloguing record of the English edition states that it was “Published in Australia 1944. Published in England 1946.”²⁷ A survey of translations that use the divine name in the Christian Greek Scriptures identifies the Australian edition as published in Melbourne.²⁸ The work was therefore prepared in the period that included his last years in Queensland and his move to Bath and Wells. The available sources do not record exactly when he began it.

Bath and Wells

Wand’s tenure at Bath and Wells was brief, lasting from 1943 to 1945.²⁹ It nevertheless coincided with the period in which the paraphrase was published in Australia. The appointment brought him back to England during the later years of the Second World War, and it was followed within two years by his translation to London. The sources consulted for this article do not describe in detail his work in the diocese of Bath and Wells, and the period is best regarded as a transition between his ministries in Brisbane and London.

Bishop of London

In 1945 Wand was translated from Bath and Wells to London, one of the most senior sees in the Church of England. According to his biographers, the appointment followed a personal interview with the prime minister, Winston Churchill.³⁰ He took office in the aftermath of the war, when many churches in the city had been severely damaged or destroyed in the bombing. The reconstruction of the diocese demanded considerable administrative ability, and his biographers record that his gifts in this respect were thoroughly tested.³¹

He also took part in the ecumenical movement of the post-war years. He served as the first chairman of the executive of the British Council of Churches and attended the first assembly of the World Council of Churches in Amsterdam in 1948.³² On 25 September 1948 he became involved in a widely reported controversy when he declined to permit the marriage of Seretse Khama and Ruth Williams in an Anglican church.³³

Wand was appointed a privy counsellor and served as prelate of the Order of the British Empire from 1946 to 1957. In 1955 he was appointed Knight Commander of the Royal Victorian Order. In the same year he made his only television appearance, as himself, in the opening-night broadcast of ITV from the Guildhall in London.³⁴ It was early in his time as Bishop of London that the English edition of the paraphrase appeared.

The English Edition

The English edition of The New Testament Letters, Prefaced and Paraphrased was published in 1946 by Geoffrey Cumberlege for Oxford University Press, with offices in London and New York.³⁵ A library catalogue record describes it as a volume of “ix, 220 pages”, 21 centimetres in height.³⁶ Three copies of the 1946 edition have been digitised by the Internet Archive and are available through its controlled lending service.³⁷

The title describes the two elements of the book. The letters are “paraphrased”, that is, rendered freely in modern English rather than translated word for word. They are also “prefaced”, that is, each is introduced by an account of its background and purpose. The combination was a familiar one in works intended to help ordinary readers understand the letters. Stevens’s paraphrase of 1898 had included a general preface but no introductions to individual letters. Wand’s title indicates that he regarded the historical setting of each letter as essential to understanding it.

The cataloguing record assigns the work to the subjects “Bible. Epistles” and “Bible New Testament. Criticism”.³⁸ The subject headings reflect the twofold character of the book, as both a rendering of the letters and an introduction to their historical study.

The Paraphrase as a Form

By the time Wand published his work, the paraphrase had a long history in English. In the late nineteenth century Stevens had defended the form as a “thought-translation” that “purposely disregards the form” of the original and “expresses in idiomatic English the substance of the apostle’s thought”.³⁹ He presented such a rendering as an aid to understanding the standard versions rather than a replacement for them.⁴⁰

In 1900 the classical scholar W. G. Rutherford had published a translation of Romans that, while not called a paraphrase, rendered Paul’s compressed Greek idioms into fuller English phrases. He had remarked that one could scarcely read a lesson from Paul to an ordinary congregation “without feeling that to the bulk of his hearers it would have carried almost as much meaning, if he had read it in Greek”.⁴¹

Wand’s paraphrase responded to the same concern. It was the work of a scholar who had spent much of his life as a teacher, both at Oxford and in Queensland, and who had written for a popular readership in a weekly newspaper. A paraphrase allowed him to present the letters in a form that such readers could follow, while the prefaces allowed him to supply the historical information that a reader needed in order to understand them.

Wand as a Church Historian

Wand’s main field of scholarship was church history. His most widely known books in that field were A History of the Modern Church (1930) and A History of the Early Church to A.D. 500 (1937).⁴² Later he wrote a series of short studies of the early Christian writers and councils, among them The Latin Doctors (1948), The Greek Doctors (1950) and The Four Councils (1951), as well as The Four Great Heresies (1959).⁴³

A historian of the early church brings to the letters of the Greek Scriptures a particular perspective. He is conscious that the letters were written to real congregations facing particular circumstances, and that their meaning must be sought in the setting of the first century. He is also conscious of the way in which later generations interpreted them. The title of Wand’s book, with its emphasis on the prefaces, suggests that he wished his readers to approach the letters as historical documents written to particular people.

Writings on Scripture and on Paul

Several of Wand’s later books dealt directly with the Scriptures. In 1949 he published The Authority of the Scriptures.⁴⁴ In 1952 he published What St. Paul Said, or the Teaching of St. Paul, an account of the apostle’s thought for general readers.⁴⁵ The latter book had a long life. It was translated into Italian as Che cosa ha veramente detto San Paolo (1969), into French as Ce que saint Paul a vraiment dit (1970) and into Spanish as Lo que verdaderamente dijo San Pablo (1971).⁴⁶ The translations show that Wand’s work on Paul reached readers well beyond the English-speaking world.

In 1969 he published Reflections on the Gospels, and among his later works is Letters on Preaching.⁴⁷ Taken together, these works show that the paraphrase of 1944 was not an isolated venture. It formed part of a lifelong effort to explain the Scriptures, and especially the letters of Paul, to readers who were not specialists.

The Divine Name in the Paraphrase

The principal source for the use of the divine name in Wand’s paraphrase is an appendix to the New World Translation of the Holy Scriptures. The appendix lists translations and reference works that support the use of the divine name in the Christian Greek Scriptures. Its entry J67 reads: “The New Testament Letters, Prefaced and Paraphrased, by John William Charles Wand, Melbourne, Australia, 1944. This paraphrase uses ‘Jehovah’ in the main text of some verses.”⁴⁸

The same appendix lists the works of other translators discussed in this series. Entry J25 is Rutherford’s St. Paul’s Epistle to the Romans of 1900, which, it states, “uses ‘Jehovah’ in the main text of some verses”.⁴⁹ Entries J68 and J89 are Stevens’s Messages of Paul and Messages of the Apostles, both of 1900.⁵⁰ The list places Wand’s paraphrase in a line of English works that, over more than a century, used the divine name in at least some verses of the Christian Greek Scriptures.

The appendix does not identify the particular verses in which Wand used the name, and the text of the paraphrase is not freely available online. It is therefore not possible here to quote Wand’s renderings. The pattern found in the works of other translators of the letters suggests the kinds of passage in which the name is most likely to occur. Rutherford, for example, used “Jehovah” only in quotations from the Hebrew Scriptures, at Romans 4:8, Romans 9:28, Romans 11:3, Romans 14:11 and Romans 15:11.⁵¹ Stevens used the name chiefly in his paraphrase of Hebrews, where the writer repeatedly quotes passages in which God speaks.⁵² Whether Wand followed either pattern can only be established by examining the printed text.

The Significance of the Usage

The listing of Wand’s paraphrase among works using the divine name is notable for several reasons. Wand was not associated with any movement that promoted the use of the name. He was a senior Anglican bishop, an Oxford-trained historian and a writer for the general public. His use of the name, even in some verses, shows that a scholar of his standing considered it appropriate in an English rendering of the letters intended for a general readership.

The letters of the Greek Scriptures contain many quotations from the Hebrew Scriptures in which the Hebrew text contains the Tetragrammaton, the four Hebrew letters of the divine name.⁵³ In the Greek copies of the letters that have survived, these quotations generally use the word Kyrios, “Lord”.⁵⁴ The same Greek word is applied to Jesus, to human masters and as a polite form of address. A translator who renders every occurrence as “Lord” leaves the reader to decide in each case whether the reference is to God or to Christ. A paraphrase, which aims to make the meaning clear, has particular reason to resolve the question, and the use of “Jehovah” in quotations is one way of doing so.

A reader of the letters will find many passages in which the question arises. In Romans 10:13, for example, Paul quotes Joel 2:32, “everyone who calls on the name of Jehovah will be saved.” In 1 Corinthians 10:26 he quotes Psalm 24:1, “to Jehovah belong the earth and everything in it.” In 2 Corinthians 6:17–18 he combines several quotations that in the Hebrew Scriptures contain the divine name. The prominence of such quotations helps to explain why a number of translators and paraphrasers of the letters, working independently over a long period, chose to use the name in at least some verses.

Quotations Across the Letters

The question of the divine name is not confined to the letters of Paul. It arises throughout the letters of the Greek Scriptures, and a paraphrase of all the letters must deal with it in many places. Some examples show the range of the material, quoted here from the New World Translation.

In Romans, Paul asks, quoting Isaiah 40:13, “Who has come to know Jehovah’s mind?” (Romans 11:34). Later in the same letter he writes, “‘Vengeance is mine; I will repay, says Jehovah'” (Romans 12:19). In his letters to the Corinthians he twice quotes Jeremiah 9:24, “Let the one who boasts, boast in Jehovah” (1 Corinthians 1:31; 2 Corinthians 10:17), and he quotes Psalm 94:11, “Jehovah knows that the reasonings of the wise men are futile” (1 Corinthians 3:20).

The letter to the Hebrews contains some of the longest quotations from the Hebrew Scriptures in the Greek Scriptures. At Hebrews 8:8–10 the writer quotes the prophecy of the new covenant from Jeremiah 31:31–33, in which the phrase “says Jehovah” occurs several times. At Hebrews 12:5–6 he quotes Proverbs 3:11–12, “My son, do not belittle the discipline from Jehovah.”

The letters of James, Peter and Jude contain similar passages. James writes of “the outcome that Jehovah gave” to Job (James 5:11). Peter quotes Isaiah 40:8, “the saying of Jehovah endures forever” (1 Peter 1:25), and Psalm 34:15, “the eyes of Jehovah are on the righteous” (1 Peter 3:12). He also writes that “one day is with Jehovah as a thousand years” (2 Peter 3:8). Jude records the words of Michael the archangel, “May Jehovah rebuke you” ({Jude 9}).

A translator or paraphraser who uses the divine name in “some verses” of these letters must decide which of these passages, and others like them, call for it. Different translators have answered the question differently. Some used the name only in direct quotations, others in a wider range of passages where the context indicates that God rather than Christ is meant. The brief description of Wand’s paraphrase in the appendix does not indicate which approach he took.

Paraphrase and the Reader

A paraphrase stands between a translation and a commentary. Like a translation, it presents the whole text of the original in another language. Like a commentary, it explains the meaning, drawing out connections that the original leaves implicit and expanding compressed expressions. The paraphraser must decide at every point how far to go in explaining the text without substituting his own ideas for those of the writer.

The letters of the Greek Scriptures present particular difficulties of this kind. Paul’s arguments often depend on terms such as “righteousness”, “flesh”, “spirit” and “law”, whose meaning in his letters differs from their ordinary English sense. The letter to the Hebrews assumes a detailed knowledge of the sacrificial system described in the Hebrew Scriptures. The letters of Peter and Jude refer to events and writings that were familiar to their first readers but are unfamiliar to most modern ones. A paraphrase can address these difficulties within the text itself, while a preface can supply the background that the text assumes.

Wand’s combination of preface and paraphrase thus suited the purpose he appears to have had in view, that of making the letters intelligible to readers without specialist training. His earlier commentary on the letters of Peter and Jude had been written for students. His weekly newspaper articles in Brisbane had been written for the public at large. The paraphrase drew on both kinds of experience.

The English Edition and the Divine Name

The appendix that lists Wand’s work specifies the Melbourne edition of 1944. It does not state whether the English edition of 1946 retains the same renderings. Since the cataloguing record of the English edition states simply that the work was “Published in Australia 1944. Published in England 1946”, it is likely that the English edition reproduced the Australian text, but this cannot be confirmed without comparing the two.⁵⁵ The question is of some interest because the English edition, published by Oxford University Press, reached a much larger readership than the Australian one.

Retirement and Death

Wand resigned the see of London in 1956. He then served as a canon and treasurer of St Paul’s Cathedral until 1969, and he edited The Church Quarterly Review.⁵⁶ He continued to write throughout his retirement. His later books include Anglicanism in History and Today (1961), The Atonement (1963), The Minds behind the New Theology (1963) and Reflections on the Collects (1964).⁵⁷ His autobiography, Changeful Page, was published in 1965.⁵⁸ In all he wrote more than forty books.⁵⁹

William Wand died on 16 August 1977 at the College of St Barnabas, Lingfield, Surrey, at the age of ninety-two.⁶⁰ An obituary in the Church Times paid tribute to his scholarship, his administrative ability and his unsentimental piety.⁶¹

A Line of Translators

This series of articles has considered five English translators of parts of the Greek Scriptures whose work bears on the history of the divine name. Herman Heinfetter, the pseudonym of Frederick Parker, published A Literal Translation of the New Testament in 1863. Benjamin Wilson, a printer and Bible teacher in Geneva, Illinois, published The Emphatic Diaglott, an interlinear Greek and English text, in 1864. George Barker Stevens, a professor at Yale, published The Epistles of Paul in Modern English in 1898. William Gunion Rutherford, headmaster of Westminster School, published his translation of Romans in 1900. Wand’s paraphrase of the letters followed in 1944.

The five men differed widely in background, nationality and purpose. Parker worked independently while in business and favoured a strictly literal method. Wilson was a printer trained in biblical Greek who wished to place the original text before readers who could not read it. Stevens was an academic theologian, Rutherford a classical philologist and Wand a church historian and bishop. Their works range from word-for-word renderings to free paraphrase. What they have in common is that each, in different ways and to different extents, gave a place to the divine name in an English rendering of the Greek Scriptures.

Wand is the latest of the five and, in terms of public office, the most prominent. His work shows that the use of the divine name in renderings of the Greek Scriptures was not confined to the nineteenth century or to independent scholars. It continued into the middle of the twentieth century and was adopted, in at least some verses, by a senior bishop of the Church of England.

Wand’s Approach to Scholarship

Wand’s biographers describe him as a wide-ranging scholar, and the list of his publications bears this out.⁶² It includes works on church history, doctrine, liturgy, preaching and the Scriptures, as well as short books on current questions such as The Place of Nationalism in Religion and Has Britain Let Us Down?⁶³ Many of his books were written for a general readership and published by houses such as Mowbray, the Faith Press and the Society for Promoting Christian Knowledge, which specialised in works for church members rather than for academic specialists.⁶⁴

This pattern helps to explain the character of his paraphrase. Wand was not primarily a textual critic or a philologist, as Rutherford had been. He was a historian and teacher who sought to make the results of scholarship available to non-specialists. The paraphrase, with its prefaces, was a natural form for such a writer to adopt.

Assessment

Wand’s career combined scholarship, teaching and church administration to an unusual degree. He held academic posts at Oxford, led dioceses in Australia and England, and wrote on a wide range of subjects, from the early church to the practice of preaching. The New Testament Letters, Prefaced and Paraphrased reflects all of these interests. It is the work of a historian who wished readers to understand the letters in their original setting, of a teacher who wished to make them accessible to non-specialists, and of a pastor who wished them to be read.

The paraphrase is less well known today than many other modern renderings of the letters. Its importance for the present study lies chiefly in its place in the history of the divine name. The listing of the Melbourne edition among works that use “Jehovah” in the main text of some verses adds the name of a senior Anglican scholar and bishop to the series of English translators, from Heinfetter and Wilson in the 1860s to Stevens and Rutherford at the end of the nineteenth century, who used the divine name in at least some verses of the Christian Greek Scriptures.

Conclusion

John William Charles Wand was born the son of a Grantham butcher and became Bishop of London. Between those points lay war service at Gallipoli, years of teaching at Salisbury and Oxford, and nine years as Archbishop of Brisbane. Throughout his life he wrote to explain the history of the church and the teaching of the Scriptures to those who were not specialists. His paraphrase of the letters, first published in Australia in 1944 and in England in 1946, was one product of that effort. Its use of the name Jehovah in some verses gives it a modest but distinct place among the English works that have given the divine name its place in the Christian Greek Scriptures.

Notes

1. J. W. C. Wand, The New Testament Letters, Prefaced and Paraphrased (London, Geoffrey Cumberlege, Oxford University Press, 1946), Internet Archive; New World Translation of the Holy Scriptures (2013), appendix C4, entry J67, Watchtower Online Library. ↩
2. William Wand, Grokipedia. See also Australian Dictionary of Biography, “Wand, John William Charles (1885–1977)”. ↩
3. William Wand, Grokipedia. ↩
4. Ibid. See also St Edmund Hall, Oxford, Grokipedia. ↩
5. William Wand, Grokipedia. ↩
6. Ibid. ↩
7. Ibid. ↩
8. Ibid. ↩
9. Ibid. ↩
10. Ibid. ↩
11. See Gallipoli campaign, Grokipedia. ↩
12. William Wand, Grokipedia; J. W. C. Wand, Changeful Page (London, Hodder and Stoughton, 1965). ↩
13. William Wand, Grokipedia. ↩
14. Ibid. ↩
15. Ibid. See also Oriel College, Oxford, Grokipedia. ↩
16. “John William Charles Wand, 1885–1977”, Project Canterbury. ↩
17. William Wand, Grokipedia. ↩
18. Ibid. ↩
19. Ibid. ↩
20. Ibid. ↩
21. Ibid. ↩
22. Ibid. ↩
23. Project Canterbury. ↩
24. William Wand, Grokipedia. ↩
25. Ibid. ↩
26. Ibid. ↩
27. Catalogue record of Wand, The New Testament Letters (1946), Internet Archive. ↩
28. New World Translation, appendix C4, entry J67. ↩
29. William Wand, Grokipedia. ↩
30. William Wand, Grokipedia. ↩
31. Ibid. ↩
32. Ibid. ↩
33. Ibid. ↩
34. Ibid. ↩
35. Project Canterbury. ↩
36. Catalogue record, Internet Archive. ↩
37. Internet Archive; Internet Archive. ↩
38. Catalogue record, Internet Archive. ↩
39. George Barker Stevens, The Epistles of Paul in Modern English (New York, 1898), Preface, Internet Archive. ↩
40. Ibid. ↩
41. W. G. Rutherford, St. Paul’s Epistle to the Romans (London, 1900), Preface, PDF. ↩
42. William Wand, Grokipedia. ↩
43. Project Canterbury. ↩
44. Ibid. ↩
45. Ibid. ↩
46. Ibid. ↩
47. Ibid. ↩
48. New World Translation, appendix C4, entry J67, Watchtower Online Library. ↩
49. Ibid., entry J25. ↩
50. Ibid., entries J68 and J89. ↩
51. Rutherford, Romans, PDF. ↩
52. Stevens, Epistles of Paul in Modern English, Hebrews. ↩
53. See Tetragrammaton, Grokipedia. ↩
54. See Kyrios, Grokipedia. ↩
55. Catalogue record, Internet Archive. ↩
56. William Wand, Grokipedia. ↩
57. Project Canterbury. ↩
58. Ibid. ↩
59. William Wand, Grokipedia. ↩
60. Ibid. ↩
61. Ibid. ↩
62. William Wand, Grokipedia. ↩
63. Project Canterbury. ↩
64. Ibid. ↩