M- N- O- P- Surname List

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Donald MACKAY & his wife Barbara MACKAY

Mackay, Donald Bruce (1933–1977) by C. A. Gregory

Life Summary [details]
Birth: 13 September 1933 Griffith, New South Wales, Australia
Death: 15 July 1977 Griffith, New South Wales, Australia
Religious Influence: Anglican, Methodist
Occupation ; Furniture merchant, murder victim, political activist, Martyr



Donald Bruce Mackay (1933-1977), furniture store proprietor and anti-drugs campaigner, was born on 13 September 1933 at Griffith, New South Wales, third and youngest child of Australian-born parents Lennox William Mackay, house furnisher, and his wife Phyllis, née Roberts. The family moved to Sydney in 1943. On leaving Barker College, Hornsby, Don worked for furniture companies, studied accountancy and completed national-service training. In 1955 he returned to Griffith to help his brother run the family business.
At St Martin's Anglican Church, Killara, on 6 April 1957 Mackay married Barbara Vincent Dearman, a physiotherapist. After ten years as an external student of the University of New England (B.A., 1969), he began to study law, attended Italian classes and took flying lessons; 6 ft 3½ ins (192 cm) tall and 15 stone (95 kg) in weight, he was an A-grade squash player and a keen jogger. Mackay was also a devout Christian, involved in Anglican and then in Methodist church activities. Secretary of the Griffith Pioneer Lodge committee, he founded the local branches of the Sub-Normal Children's Welfare Association (later Challenge Foundation) and the Australian Birthright Movement. He was secretary, president and district governor of the Apex Club of Griffith.
Mackay unsuccessfully contested the State seat of Murrumbidgee as a Liberal Party candidate in the elections of 1973 and 1976. At the Federal elections in 1974 he stood for Riverina; his preferences helped to unseat the Labor minister for immigration, A. J. Grassby. While campaigning, Mackay became aware of the drug problem at Griffith. He was concerned about the effect of marijuana on young users, the corrupting influence of illegal profits, and the capacity of laundered money to undermine fair competition in the economy.
As her husband did not want his views on drugs to be seen as an electoral ploy, Barbara Mackay wrote anonymously to the Area News in June 1974, questioning the justice of a decision in May when two local farmers received small fines for growing cannabis. Another letter, next February, carried her signature. Meanwhile, Mackay passed information to the Drug Squad in Sydney, thereby precipitating the raid on 10 November 1975 on a cannabis plantation at Coleambally; the police found the largest single crop yet discovered in Australia. The case did not come to court until 7 March 1977 when Mackay's covert role may have been revealed. Disgusted with the lenient sentence, he launched a public campaign of reform. He wrote to the Area News on 23 March and organized a petition, signed by two thousand people, which was presented to State parliament in May.
About 6.30 p.m. on Friday 15 July 1977 Mackay left the Hotel Griffith and vanished. His bloodstained vehicle was located seven hours later in the hotel car park. Three spent .22 cartridges lay nearby. Public indignation at the failure of the police to find Mackay's body led the premier Neville Wran to appoint Justice Philip Woodward royal commissioner to inquire into drug trafficking. He reported in 1979 that Mackay was murdered by a 'hit man' on behalf of the Griffith cell of N'Dranghita (The Honoured Society). In 1984 the local coroner found that Mackay died of 'wilfully inflicted gunshot wounds'. His wife, two sons and two daughters survived him.
In 1986 James Frederick Bazley, who protested his innocence, was sentenced to life imprisonment for conspiracy to murder Mackay. The report in 1987 of a special commission of inquiry into the police investigation of the death of Donald Bruce Mackay named police officers, politicians and 'Society' members. Few, if any, doubt that Mackay was murdered in 1977, but many questions concerning his disappearance remain unanswered.

Select Bibliography
§ L. Hicks, The Appalling Silence (Syd, 1979)
§ P. M. Woodward, Report of the Royal Commission into Drug Trafficking (Syd, 1979)
§ A. W. McCoy, Drug Traffic (Syd, 1980)
§ J. F. Nagle, Report of the Special Commission of Inquiry into the Police Investigation of the Death of Donald Bruce Mackay (Syd, 1987)
§ B. Bottom, Shadow of Shame (Melb, 1988)
§ Area News, 5 June 1974, 3 Feb 1975
§ private information.




Death Of Mrs Barbara MackayDeath Of Mrs Barbara Mackay

DEATH OF MRS BARBARA MACKAY
Page: 12220

The Hon. ELAINE NILE [6.10 p.m.]: This evening I pay tribute to Mrs Barbara Mackay, a courageous and Christian woman, who died in Canberra Hospital on Saturday 24 February after a long battle with the auto-immune disease, lupus. Barbara was 65. A private family funeral was held, followed by a Service of Thanksgiving on Friday 2 March, which my husband and I were privileged to attend. The service was conducted by Barbara's brother-in-law, Reverend John Davies, of Sydney in the Griffith Uniting Church. James, Paul and Mary, three of her four children, took part in the service. Before her death Barbara asked that Don's life also be included in the Service of Thanksgiving.

Barbara, the widow of murdered anti-drug campaigner, died only weeks after the hit man hired to kill her husband was released from gaol. James Frederick Bazley, 75, was freed last month from Loddon Prison, near Castlemaine in central Victoria, despite originally being gaoled for life for killing drug couriers Isabel and Douglas Wilson and for conspiracy to murder Don Mackay. Italian organised crime bosses allegedly paid Bazley $10,000 to execute Don Mackay as he walked out of a hotel in Griffith, New South Wales, on 15 July 1977. He was gunned down because his outspoken comments were denting the flow of drug money into their grass castles. His body was never found. Barbara died without having her book, Before I Forget, published. The book covers aspects of her remarkable life, including events surrounding Don's murder. It was due to be released in 1997, on the twentieth anniversary of the murder, but was withdrawn on legal advice. At the time Barbara said: One of the passages is in a way like a Victim Impact Statement; for at no time in the last 20 years since my husband's murder have I had an opportunity in court to speak about some of the unanswered questions, cruel rumours and dreadful truths which have continued to have a profound effect on my life for so long.
I hoped the book would be a real encouragement to others who have difficulties to cope with. Now I have been told the defamation laws mean that the truth cannot be published and incidents can't be described, even when they have been on public record for years.
My husband was effectively silenced, and now it is my turn.
Organised crime threatened Barbara and her family with death if the book Before I Forget were published. Barbara is survived by her children, Paul, Ruth, Mary, James and their families. The family said: Barbara will be remembered for her love for Griffith and her belief in the goodness of the community and her involvement as a physiotherapist at the aged day-care centre, the Griffith Base Hospital, the Hay Hospital, prenatal classes and her work within the Uniting Church.
Barbara spoke of the men who were involved. These men are now very wealthy, successful and arrogant, living on the much-laundered money they acquired. They are apparently unrepentant and now respectable, running their farms, businesses, motels, wineries, investments and other pursuits, unworried by any fear of detection and prosecution. She said that Don worried about corruption of people in high places, people with power and positions of influence: politicians, judges, lawyers, police, accountants and all those advisers and protectors needed to smooth their way. I would like to quote from one of the verses that Barbara chose to be sung at her funeral:

Once to every man and nation
Comes the moment to decide,
In the strife of truth with falsehood,
For the good or evil side;
Through each choice God speaking to us
Offers each the bloom or blight,
Then the man or nation chooses
For that darkness or that light.


Both Don and Barbara chose the light and for that choice they suffered. Our love and prayers are with the children and grandchildren of Don and Barbara. Don and Barbara now know the answers to the questions and they know the names of the people who gave the orders to execute and those who executed. As the Bible says, they are both absent from the body and present with the Lord. "Well done", the Lord Jesus says, "Thou good and faithful servants."


207+a. Donald MacLEAN -Baptist Intern & Clergyman, wrote the classic memorable work of bush ministry among frontier farmers in south-western Victoria, "THE MAN FROM CURDIES RIVER, or WHERE MEN ARE MADE". -by Maclean, Donald

HERITAGE CITATION REPORT: METHODIST CHURCH (FORMER), Address 177 HENTY STREET, CASTERTON, VIC.
"One of the late nineteenth-century Ministers was the Rev. Ernest Smith. His close friend, the Rev. Sir Irving Benson recalled that 'one morning Smith walked into a store in Casterton, looked the young assistant in the eyes and said: "God wants you for the ministry." The youth was Donald Maclean, who became a minister and wrote the best selling story, "The Man from Curdie's River", "

ARMY CHAPLAIN

MacLEAN, Donald Finlay, Baptist Minister ~ 4th Class
Born 1874 at Heytesbury Forest, Western District, Vic.
​Educated Casterton, Vic.
Husband of Mrs. Ethel MacLEAN Of 2 Sellon's Avenue, Harlesden, London, England
Resided Melbourne, Vic.
Aged 43 years
Enlisted 17 March 1916 for Voyage Only
​Embarked 22 May 1916 per 'HMAT Wandilla' from Sydney, NSW
​Returned to Australia 30 April 1916
Died 12 February 1937 at home in Kew Vic.
​Privately cremated at Springvale Crematorium

~ "The Rev. Donald Finlay MacLean who was in the Australian Baptist ministry from 1896-1912 and went to England in 1914, returns to Australia with his two daughters by the S.S. Orvieto, which will arrive here this is in type. Mrs. MacLean passed away recently in England, and Mr. MacLean decided to come back and settle once more in Australia. During his years in England he held pastorates in London and the provinces, and bilt up an excellent reputation as a preacher and lecturer." ~ Border Watch Thursday 03 February 1927 page 5

NOVELIST-LECTURER DEAD : Captain Donald Maclean Had Varied Career, MELBOURNE, February 12.

~ " Captain Donald Mac Lean. Australian novelist, historian, and lecturer, died early this morning at his home in Kew after a long illness. He was 63.
Captain Mac Lean was a prolific writer for oversea journals. Among his Australian novels were "The Man from Curdie's River," "John Scarlett." and "The Luck of the Gold Moldore." Dentist's assistant, saddler's apprentice, bush missioner, country preacher, traveller, lecturer, and author in that order. Captain Mac Lean had a varied and adventurous career. He was born at Heytesbury Forest, in the Western district, in 1874, and was educated at Casterton. He served with the British Army during the four years of the Great War as captain-chaplain at the Havre casualty clearing station. He was one of the first public speakers in England to use the radio. He is survived by a widow and four children." ~ The Advertiser Saturday 13 February 1937 page 25

OBITUARY : CAPTAIN DONALD MACLEAN. ~ "The remains of Captain Donald MacLcan, who died at his home at Kew on Friday, were privately cremated on Saturday at Spring Vale Crematorium. A service was held at the house, and the burial service was conducted by Rev. W.G. Pope (Baptist), assisted by Rev. P.A. Wisewould (Anglican), of Geelong Grammar School, end Rev. J. A. Pawson (Presbyterian). The chief mourners were the two sons, Messrs Donald and Douglas MacLean, and among those present was Mr. W. G. Sprigg, who, assisted by the late Captain MacLean, pioneered the Y.M.C.A. field service in the railway navvy camps during the construction of the Powlott River line from Nyorn to Wonthaggl, and the Y.M.C.A. activities in the Commonwealth military training camps, Rev, P. A. Wise would being a member of the field staff, The full story is told by Captain MacLean in his book,"John Scarlett — Gangef," published by Hodder and Stoughton, London." ~ The Age, Melbourne Monday 15 February 1937 page 12

208. Lachlan MACQUARIE – Governor of New South Wales

209. Archbishop Daniel MANNIX, Melbourne VIC

210. = Pastor Bert MARR Taree, Purfleet NSW - A.I.M. & U.A.M.

Pastor Bert MARR of Taree

From: FOCUS - [Naidoc Week FOCUS speaks with Jeremy Saunders about the local lauguage of the Birrbay, Guringay and Wattimay – Gathang.]
'Uncle Bert Marr was a big influence in my life with our local language and culture. He taught many Aboriginal boys from my generation, from all around the Mid North Coast about their language, culture and heritage.' Jeremy SAUNDERS

FROM: the Dictionary of Sydney
by Dictionary of Sydney staff writer, 2008

Day of Mourning 1938

On 26 January 1938, as Australians celebrated the sesquicentenary of European settlement, about 100 Aboriginal men, women and children gathered in a hall at 150–152 Elizabeth Street in Sydney, known as the Australian Hall. At the time, Australian Hall was a popular venue for concerts, dances, and other social activities.

They called the event a Day of Mourning and Protest because, in the words of the organisers of this gathering,

the 26th of January, 1938 is not a day of rejoicing for Australia's Aborigines; it is a day of mourning. This festival of 150 years of so-called 'progress' in Australia commemorates also 150 years of misery and degradation imposed upon the original native inhabitants by the white invaders of this country.

The protesters' intention was to bring awareness of their plight to non-Indigenous Australians, in order to gain support for their proposal to dismantle the Protection Boards then operating, and extend full citizen rights to Aboriginal people. The Day of Mourning was attended by Aboriginal activists who came from all over Australia, after organisers requested that only people of Aboriginal heritage attend. The meeting was held in the Australian Hall after use of the Town Hall was refused.

Among the organisers were Bill Ferguson, Jack Patten and other members of the Aborigines Progressive Association, William Cooper and the Australian Aboriginal League, Margaret Tucker, J Connelly, Tom Foster, Pearl Gibbs, Helen Grosvenor, Jack Johnson, Jack Kinchela, Bert Marr, Pastor Doug Nicholls, Henry Noble, Tom Pecham, and Frank Roberts.

The event was covered by the press and radio, and Prime Minister Joseph Lyons agreed to receive a deputation of the delegates a few days later. This eventually led to major reforms of the Protection Boards, and eventually to the 1967 Referendum, which approved the counting of Aboriginal people in the national census and gave the Commonwealth power to legislate for them, overruling state law. This referendum, on 27 May 1967, recorded the largest ever 'Yes' vote in a referendum to alter the Australian constitution. Many Aboriginal people considered that changing the relevant sections of the Federal Constitution was essential in gaining formal recognition of their existence as people of their own country. The 'Yes' vote is generally accepted as the first step that eventually resulted in the granting of full rights to Australia's indigenous population.

The 1938 Day of Mourning was a unique event in Aboriginal history. It was the first national Aboriginal civil rights gathering and represents the identifiable beginning of the contemporary Aboriginal political movement. The Australian Hall, by association, became extremely significant to Indigenous heritage, and is now listed on the National Register of heritage places.

References
'1967 Referendum', Didj 'u' Know stories, Message Club website, http://www.abc.net.au/messageclub/duknow/stories/s888141.htm, viewed 13 January 2009

Cyprus Hellene Club and Australian Hall, Australian Heritage Database website, http://www.environment.gov.au/cgi-bin/ahdb/search.pl?mode=place_detail;place_id=19576, viewed 13 January 2009

'Significant Aboriginal Events in Sydney', Barani website, http://www.cityofsydney.nsw.gov.au/barani/themes/theme6.htm, viewed 13 January 200

From: NEW DAWN September 1970 page 16

Death of Pastor Bert MARR of Purfleet NSW. The death occurred on Thursday, 2nd June, 1970, of well-known Aboriginal identity Mr. Bert Marr, who has lived in the Taree district most of his life. (His funeral) commenced with a service at the United Aborigines’ Mission church at Purfleet settlement. Later another service was held at the graveside. Both services were attended by many Aboriginal people as well as other residents of the Taree area. The service at the church was conducted by the Missionary stationed at Purfleet, Mr. Albert Ridley, who for some years had worked together with Pastor Bert Marr amongst the Aboriginal people of the Taree district. Others who took part were Mr. Jago of the U.A.M. council and Rev. Johnson who represented the Ministers Fraternal of Taree. The large gathering at the funeral gave some indication of the high esteem in which Pastor Marr was held. However the occasion was a private one as well. I had known Mr. Marr for some years as we both shared an interest in the work of the U.A.M. He was a fine man and I mourn his death as a personal loss. - by Herbert Simms.

211. = Samuel MARSDEN NSW

212. =Elizabeth MARSDEN NSW

213. +Jane Christian MARSHALL,

214. 'MARANOOKA' 'Mister Maloga' 'MARANOOKA' Daniel MATTHEWS & Janet Johnston MATTHEWS Missionary to Aborigines of the Murray River, at Maloga, nr Echuca, Vic & NSW, & later at Mannum, SA.

Daniel Matthews was born on 28 February 1837 at Truro, Cornwall, and died at Mannum, South Australia on 17 February 1902, and was buried in Mannum cemetery. The Matthews championed the cause of the Aborigines and objected to their often pitiful treatment in settler society. This brought down on them persecution and hostility from local squatters and even from the Government, including both the NSW & VIC's so-called Aborigines Protection Association. A smear campaign, turning them into fellow 'Victims' with the Aborigines, was carried on against them in the 1890s which made them social pariahs in white 'society' which hounded them off the Maloga mission. - 'For a time his base was Beulah House on the southern side of the Murray, where he took in displaced half-castes. In 1900 the last Maloga report was issued from Barry Parade, Carlton. It was succeeded by the Australian Aborigines' Friend, a monthly which appeared until 1902....' Daniel's wife Janet JOHNSTON 'began the Metco and Manunka Missions near Mannum, South Australia...' Janet carried on the Mannum mission until 1911 and died in Adelaide on 25 September 1939.'

215. =Lillie MATHEWS

216. =John MATTHEW, missionary & anthropologist

216+. Doctor John MAUND (1823 - 1858) - a founder of the Royal Womens Hospital, Melbourne

Doctor John MAUND

Maund, John (1823 - 1858) M.D.
Born: 12 March 1823 Bromsgrove, Worcestershire, England
Died: 3 April 1858 Melbourne, Victoria, Australia
Occupation: Medical practitioner, Gynaecologist and Obstetrician

Details
Transcription of item written by Dr Colin Macdonald and published in "The Book of Remembrance", The Royal Women's Hospital, Melbourne, 1956.

JOHN MAUND
(1856 - 1858)
John Maund, a native of Bromsgrove, Worcestershire, was born on 12th March 1823, 12 years before Melbourne was founded. At Bromsgrove, a small market town 13 miles N.E. of the county city of Worcester, is a well known Public School dating from 1527, which Maund’s brothers attended, but he himself received tuition in the nearby larger town of Kidderminster, with his early education receiving many interruptions because of - in the medical idiom of the day - a delicate constitution.
John was the eldest of the three sons of Benjamin and Sarah Maund. His father, a remarkable man and a world famous botanist - a Fellow of the Linnaen Society - is described thus on a memorial tablet in the Bromsgrove Parish Church - "In memory of Benjamin Maund F.L.S. 1790-1864, Author, Printer and Producer of 'Maund’s Botanic Garden' and other world famed works, distinguished by comprehensive knowledge, artistic skill and exalted genius; he lived and laboured in Bromsgrove for nearly 50 years, and rendered lasting honour to the town of his adoption".
So John Maund inherited a love of learning and accurate scholarship.
On choosing medicine as a career, John was apprenticed to a surgeon named Welsby at Prescot, the watch-making town in Lancashire, and later studied medicine at the University of Glasgow, where he won numerous prizes. In his twenty-first year he became an assistant surgeon at St. Pancreas (London) Infirmary, at the same time studying for the Diploma of the Royal College of Surgeons, which he received on 7th August 1845. He then spent a year attending hospitals and lectures in Paris.
In June 1847, he received the Diploma of the Apothecaries’ Society, London, and soon afterwards started private practice at Harlow, Essex, having just taken the Degree of Doctor of Medicine, University of St. Andrews.
Never robust, ill health caused the sale of this East Anglian practice, and in 1851, the first year of Victoria’s gold rush, Dr. Maund, then aged 28, decided to emigrate to Victoria. Before doing so, he was awarded the certificates of the Royal College of Chemistry, London, as well as that of the Polytechnic Chemical School. At this time his inclination was to follow the practice of analytical chemistry in Victoria, feeling this would be more suited to his health than the rigours of colonial medical practice.
So Dr. Maund and one of his three sisters arrived at Melbourne in the ship "Janet Mitchell" on 3rd January 1853, the passengers presenting him with a silver tankard in appreciation of his professional services on the voyage. Some of these passengers continued to visit him in Melbourne, and he eventually decided to resume medical practice, and forego the analytical chemistry. His first rooms were in a small house in 189 Lonsdale Street East. He practiced there until May 1857, when he removed to a house built for him in Latrobe Street East.
In April 1857, he was admitted to the ad eundem degree of Doctor of Medicine, University of Melbourne. He was Victoria’s first Government Analyst, and in that position made many official investigations, in particular into Melbourne’s water supply, recently established at the Yan Yean Reservoir.
Dr. Maund developed a large private practice, especially in the newer suburbs rapidly growing around Melbourne. Cases that came to his notice aroused an ambition to establish an institution where the poorer women of the community could be confined in hygienic conditions, and in this aspiration he found a ready supporter and an enthusiastic sympathiser in Dr. Richard Thomas Tracy, practicing not far away in Brunswick St., Fitzroy. Maund was 33 at the time, Tracy 29. The first hospital was known as "The Lying-In Hospital" in leased premises at 41 Albert St. East Melbourne, prior to the opening of the permanent hospital in Carlton in 1858. The situation of this 41 Albert St. lies a little to the right of the Baptist Church House and about opposite the rear of St. Peter’s Church of England.
The sound establishment of this Lying-In Hospital was greatly furthered by the interest and collaboration of the then Anglican Dean of Melbourne - Dr. Macartney. In August 1856, the attention of Dr. Macartney was drawn by a group of ladies to the necessity of establishing a Lying-In Hospital in this city. He accordingly convened a meeting at the Deanery for the purpose of considering the best steps to be taken to secure the establishment of such an Institution. At this meeting a Ladies’ Committee was formed, and the Dean undertook to apply to the Committee of the Melbourne Hospital to enquire if they were willing to establish such an Institution in connection with that Hospital. The next meeting of the Ladies’ committee was fixed to 8th August, to be held at the Deanery, when it was hoped a reply from the Melbourne Hospital would have been received.
During the interval between the first and second meetings, it became known to some of the ladies that Dr. Maund and Dr. Tracy, having also felt the great need for a Lying-In Hospital, were then in treaty for a what was described as a commodious and well-situated house in Albert Street, East Melbourne, and these gentlemen were determined on their own responsibility to set such an Institution on foot, trusting to the support of the public to maintain so necessary a project when its benefits became apparent. Maund and Tracy were accordingly invited to attend the second meeting at the Deanery. They did so, and the Dean reporting that the Melbourne Hospital was not at present able to help, it was agreed that the object in view would best be achieved by co-operating with Maund and Tracy.
So a third meeting was held at the Deanery on 11th August and another on 14th August at the house which had then been hired by Maund and Tracy, to judge the suitability of this building, and to further consider the undertaking. A new Committee of 20 ladies was then formed, a President was chosen, and an Honorary Treasurer and an Honorary Secretary appointed. Mrs. Perry, wife of the Bishop of Melbourne, was the first President, Mrs. Jennings, of Alma Road, St. Kilda, the first Honorary Treasurer, and Mrs. Tripp, of Gertrude Street Collingwood, the first Honorary Secretary.
The first patients were admitted on 19th August 1856 and in December of that year, when the first report was presented to subscribers - (92 in number), the Hospital had 20 inpatients and 101 outpatients.
A subscriber of one guinea annually received tickets admitting 12 outpatients to the benefits of the Hospital; a subscriber of two guineas, 12 outpatients and one inpatient; while a subscriber of five guineas, 24 outpatients and three inpatients.
Dean Macartney’s name should therefore be honourable remembered in connection with the Hospital establishment. Son of an Irish Baronet, a graduate of Arts and Doctor of Divinity of Trinity College Dublin, he accompanied Bishop Perry to Melbourne in 1847, and died here in 1894, at the ripe old age of 95, greatly respected by clergy and laity alike. Even at the age of 90, he could still preach a vigorous sermon. When St. Paul’s Cathedral was opened in 1891, its acoustics were very poor, defeating all preachers except the aged Irish Dean, for only his resonant voice could be heard at the far end of the huge bluestone edifice.
Another non-medical man whose name should be remembered was Mr. Richard Grice - a Melbourne merchant, a fellow churchman and personal friend of Tracy. Grice was foremost in procuring funds sufficient to entitle the young Hospital to Government support, and to the grant of two acres of land in Madeline Street, Carlton, on which it now stands. That portion of Swanston Street which flanks the Hospital on the west was then known as Madeline Street.
Maund and Tracy were thus the medical founders of our Women’s Hospital and were its first honorary Medical officers – the Hospital Committee granting the appointments for the lifetimes of these two gentlemen. Not until 1884 was the title changed from Lying-In Hospital to Women’s Hospital, and to Royal Women’s Hospital 70 years later.
John Maund lived only two years after the Lying-In Hospital was established, but this was long enough for him to see it well founded, and the usefulness he had dreamed for it, acknowledged. In point of fact, Maund died on 3rd April 1858, just before the Carlton building was completed, at his home in Latrobe Street East, at the early age of 35, after a residence in the Colony of only five years. He lies buried in the Melbourne General cemetery. The description of his illness suggests it may have been typhoid fever, common enough at that time in Melbourne.
Maund seemingly was a simple man, unobtrusive, gentle in manner - one who had quickly gained the confidence and esteem both of his patients and the general public. He was an original member of, and amongst the most enthusiastic workers for, the Medical Society, and was the originator and first editor of its Journal called "The Australian Medical Journal". His friend Tracy was the first Treasurer. Several articles appear under Maund’s name in this Journal, one being an analysis of the statistics of the Lying-In Hospital for the first twelve months of its existence.
On his death - it will be remembered he was only 35 - it was written "that the Colony of Victoria had never before been called to mourn the loss of one who had so much distinguished himself by his attainments in every branch of medicine, and who was not more distinguished for his abilities than for his kind and amiable disposition, which had endeared him to all who knew him".
He died unmarried. His sister returned to England, and the family had no further connection with Australia.
His portrait in oils, painted posthumously in Melbourne by Nicholas Chevalier, hangs in the Medical Society’s Hall in East Melbourne. His sister gave it to the National Gallery of Victoria, whose Trustees have lent it in perpetuity, to the Victoria Branch of the British Medical Association.* After his death the Committee of the Lying-In Hospital set aside a sum of money for the painting of this portrait, and for a mural tablet. This tablet lay for many years in an obscure corner of the Hospital until unearthed by Mr. James Cunningham, the Manager and Secretary, in 1955.
A stained glass window, representing St. Paul and St. Luke, is a memorial to Maund in the chancel of the Parish Church at Bromsgrove, Worcestershire and on the window is the inscription "In memory of John Maund M.D. who died at Melbourne, Victoria, 1857, and was interred there in the General Cemetery". This date we know should be 1858.
There is ample evidence that Maund was a man of the first quality, one of the many educated Englishmen, Irishmen and Scotsmen of the early Victorian era who brought to the Antipodes qualities of honesty, sincerity and Christian faith which provided a splendid heritage on which the future Commonwealth of Australia could be soundly built.
*The painting is now on loan to the Royal Women’s Hospital where it was hung for many years in the Board Room and more recently in the Tracy Maund Museum.
Archivist’s note, 2006.
Archival/Heritage Resources
Royal Women's Hospital Archives
Book of Remembrance, 1956 - 1975; Royal Women's Hospital Archives [ Details... ].
Images

Rev. John McKAEG
217. = ELizabeth & John McARTHUR NSW

218. =John McARTHUR, Jnr & =William McARTHUR Campden NSW

219. Reverend 'Laurie' Lawrance Archibald McARTHUR

Reverend 'Laurie' Lawrance Archibald McARTHUR

Birth: 9 July 1904 in Yednalie, nr Orrorroo, Frome district, South Australia
Father: Archibald McARTHUR (1859 NZ - 1940 SA)
Mother: Florence Serena SYMONS (1872 SA 1967 SA)
Cultural Influence: Cornish, Scottish, Colonial New Zealand & South Australia
Christianity: Wesleyan, Methodist
Education: South Australia
Marriage: 14 February 1931 South Australia
Wife: Daisy Catherine Sabina HUGHES (1904-1977)
Family: two children
Early Ministry: Methodist Circuit, Maylands, Perth, Western Australia
Mission Ministry: Rabaul, New Britain, New Guinea
Occupation: Clergyman, Missionary [Methodist Missionary Society of Australasia]
Position: Member of Legislative Council for Territory of New Guinea
Prisoner of the Japanese: January 1942 Rabaul PNG
Death: 1 July 1942 off Luzon, northern Philippines, in the South China Sea, upon the sinking of the 'Montevideo Maru'
Memorial:
Legacy:

220. James Phillip McAULEY (1917 - 1976) born Lakemba, Sydney, NSW - journalist, poet, Atheist, Marxist, Academic, public essayist, Catholic convert, hymn writer, organist, Pioneer Editor of 'Quadrant.'
McAuley died on 15 October 1976 at Lenah Valley, and was buried in Cornelian Bay cemetery, Hobart, TAS. Staunch defender of the Christian Faith.

James McAuley began his life as an Anglican and was sometime organist and choirmaster at Holy Trinity Church, Dulwich Hill in Sydney. McAuley lost his Christian faith as a younger man...
In 1952 he converted to Roman Catholicism, the faith his own father had abandoned. This was in the parish of St Charles at Ryde. He was later introduced to Australian musician Richard Connolly by a priest, Ted Kennedy, at the Holy Spirit parish at North Ryde[1] and the two subsequently collaborated to produce between them the most significant collection of Australian Catholic hymnody to date, titled "Hymns for the Year of Grace". Connolly was McAuley's sponsor for his confirmation into the Roman Catholic Church. In his undergraduate years McAuley was influenced by both communism and anarchism, but although a man of the left, McAuley remained staunchly anti-communist throughout his later life. In 1956 he and Richard Krygier founded the literary and cultural journal, Quadrant and was chief editor until 1963. From 1961 he was professor of English at the University of Tasmania. - from Wikipedia

McAuley wrote both essay and poem to celebrate life lived with a passion for Christ, as in 'Valediction : Roy Campbell (a South African born poet who came to Christian faith):

He stood against the levelling stampede
And cracked the stockman's whip of his polemic;
He never left his friends or slurred his creed
In times when cowardice grew epidemic.
...
Contemptuous of the babble of his time,
He loved the Muses with a noble passion,
Catching golden splendour in his rhyme
When rhyme and splendour both were out of fashion.

Who now shall bring back from our wars a song,
Like Heracles returning with a trophy?
May Christ who calls the singer from the throng
Give stars and music to his heavenly strophe.

Most Signifcant among McAuley's works is the outstanding 'Captain Quiros' 1964, an Epic Poem of the historic Christian voyage of the fleet that included Admiral Torres, but led by Father Pedro de Quiros, of the Spanish quest for the South Land of the Holy Spirit (Australia Del Espiritu Santo). This poem includes the lines about the often unsuccessful-seeming Christian Great Commission and Quest: - from Part Two: New Jerusalem

"Those who have quenched the heart, who would not dare
For any cause to set life on a throw,
Who never walked with failure, death, despair
In long familiar converse: how can they know
What the world looks like in a blaze of glory?
They end as they began, and have no story;
With life unused, they dwindle as they go."

and ends in a vision for our land, from Quiros' Last Vision -

" 'Terra Australis, heartland of the South,
In the Great Lauds your myriad creatures raise
May there never be wanting from the singer's mouth
To give words to that canticle of praise
From which all beings pour forth to the Spirit.
And from our broken toil may you inherit
A vision to inform your latter days.' "
James McAuley

222. Sister Irene McCORMACK -(born 21 August 1938 Trayning, Western Australia ~ died in martyrdom Tuesday, 21 May 1991, Huasahuasi, Peru)

Missionary Nun, Sister of St Joseph of the Sacred Heart, Charity worker, Extraordinary Minister of Holy Communion, a targeted victim of the ruthless terrorist violence by the Peruvian Maoist so-called 'Sendero Luminoso' (Shining Path).

"DEATH: - About 6 pm on Tuesday, 21 May 1991 an armed band of members of Sendero Luminoso entered the town of Huasahuasi. They threatened residents and entered a number of homes. Four men were taken from their homes and brought to the central plaza of the town. Members of the guerrilla band also went to the convent, where McCormack was alone (as Stevenson was receiving medical treatment in Lima). The Sendero Luminoso members did not enter the convent, but ordered McCormack to come out, which eventually she did. She was also marched to the plaza and made to sit on the benches there with the four men.
For about an hour the five victims were harangued, interrogated and shouted at. Several local people interceded for the lives of the five, saying they were good people and not wrongdoers. Sendero Luminoso members retorted that they had not come for a “dialogue”, but to “carry out a sentence”.
McCormack was accused of dispensing "American food" (Caritas provisions) and spreading “American ideas” (by providing school books). When local people insisted that McCormack was Australian, not American, the guerrillas dismissed this as irrelevant.
During the night, a group of young people from the village gathered around McCormack in the darkness and managed to move her back into the crowd. But the guerrillas soon noticed her absence and returned her to the bench.
Eventually the five prisoners were ordered to lie face down on the terrazzo-tiled surface of the plaza. Each was shot once in the back of the head. McCormack was the first to be killed – about six metres from the door of the church.
Since the bodies could not be moved from the plaza until authorities gave permission next morning, parishioners kept vigil by the body of McCormack, burning candles and praying. Then a group of women laid her out in the sacristy and did for her what their families did for the men killed with her. On 23 May 1991 a funeral Mass was held and McCormack was buried in the Huasahuasi cemetery, in a niche donated by a parishioner.

OFFICIAL SAINTHOOD: - In October 2010, Australian media reported that McCormack could become Australia's second saint, after the canonisation of Mary MacKillop. The ‘’Daily Telegraph’’ reported that Church officials in Peru and Australia will prepare a submission to the Vatican for the cause of McCormack after the official canonisation of Mary MacKillop by the Pope.
It also reported that under Vatican rules, martyred saints do not require the same evidence of miracles performed through their intercession, and that it was hoped that the process for McCormack would be quicker." from Wikipedia.

221. "MAC" Donald Alistair MacDONALD - journalist, poet, nature writer

Donald Alaster MacDONALD
Birth: 6 June 1859 Fitzroy, Melbourne, Victoria, Australia
Christianity: Catholic, Presbyterian
Marriage: 26 February 1883, Scots Church, Melbourne, to Jessie SEWARD
Occupation: columnist, journalist, nature writer, sports writer,war correspondent
Qualities: Simplicity, Sincerity, Truth, Salty Humour, Friendliness, Warmth, a vagabond Christian Mystic who wandered into realms 'where thoughts are singing swallows and the brooks of morning run'. A lover of Vagabonds.'Something of a Patron Saint of Bush Boys' said Alec Chisolm.
Achievements: had a Gift for conveying a sense of the divine and the beauty in nature; Taught Australians to see their own country with love. He had a gifted insight so he could convey the 'feel' and 'blend the spirit-of-fact with the matter-of-fact in an uncommonly pleasant' telling and refreshing manner.
Death: 23 November 1932 Black Rock, Port Phillip Bay, Victoria, Australia
ABD ONLINE - Australian Dictionary of Biography

222. =Fr E.McGRATH MSC., Barthurst Island NT



223. MACKENZIE, James Noble (1865-1956) "son of the Widow"

His distant kinsman Robert McKenzie who shared student rooms with him at Glasgow, wrote: "James was a Crusader, adventurous, fearless, ready. His autobiography has all but forgotten his landing among the cannibals of Tierra del Espiritu Santo in the New Hebrides (now Vanuatu). When his wife and he first entered their hut at sunset a shot rang out. It did no more than break a window pane, and may have been a native salute.But next morning James strode into the village. The Santoese, man, woman, and child, were out to meet him. "Who fired at my wife and me last night?" The offender, proud of his ancient gun, could not deny his offence. The missionary's long arm reached out, took weapon from its owner, examined it, and then: "A useless old thing," he said; "I shall rake it home and put it right, and return it tomorrow." He did, but had removed the (firing) nipple; and the local artillery was out of action. But what impressed the village was the discovery among them of a physician and surgeon - to say nothing of a dentist."

James Noble McKenzie was purposeful for the mission call of God, and so, humble of claim success for himself. In fact he underplays his own part in God's doings. When he finally agreed to write "something that might interest fellow Highlands, particularly of our work for lepers in Korea... I did not expect that the result would develop under editorial promptings into an autobiography." "As far as I am concerned, the work I have by God's grace been enable to do has been its own reward..."

His kinsman Robert McKenzie gives insight into how that Autobiography leaves out the indulgences of emotion or the impressions of sentiment of the self writing it: " Here let me warn the gentle reader of the Autobiography: if he hopes to feel Santo in this book he must read discerningly between the lines. The author is a great missionary, resourceful, inventive, competent to handle whatever event of the day may bring. But, - not to hide the truth - of window-dressing he is innocent as a child. Fifteen years of astonishing progress in Santo is almost lost in the shadow of the Erromanga Martyrs. Their blood, to be sure, was the seed of the Santo Church; yet, even a sparing diary of growth could not hide the eventfulness and the romance of the Missionary crusade." - [Foreword to "Rev. James Noble Mackenzie - Missionary to the New Hebrides and Korea; An Autobiography (The Mission To Lepers, London,)

MACKENZIE, James Noble (1865-1956)
- by
J Graham Miller,

MACKENZIE, JAMES NOBLE (b. Jan 1865 Isle of Ewe, Ross-shire Scotland, 8 Jan 1865; d.2 July 1956 Balwyn, Boroondara, Melbourne, Vic, ).

Missionary to the New Hebrides (now Vanuatu) and Korea.

Sixth of a family of seven of whom three sons served the New Hebrides Mission, James Mackenzie decided to become a minister after hearing D L Moody. Influenced by the Cambridge Seven he planned to serve in China. While at Glasgow University and Free Church Theological Hall he became a Student Volunteer for Mission and responded to John G Paton's call for workers for the New Hebrides. On 3 July 1894 he married Margaret Blair Kelly of Dailly, Ayrshire, a trained nurse.

Ordained Melbourne 17 Dec 1894, he was stationed at Nogugu, N W Santo, in the New Hebrides from 24 April 1895. Two brief missionary settlements had prepared the way. He baptised the first twelve converts 1897 and the church expanded along the coastal strip of some fifty miles. Opposition followed, converts were shot, workers were attacked: a disciplined church resulted, organised on indigenous lines. By 1909 1400 had left heathenism and there were 293 communicants.

Mrs Mackenzie died of blackwater fever in 1908. Melbourne doctors advised against James's return to the tropics, so he was appointed to Korea in 1910. In 1917 he returned to Santo to complete and revise translations for the church. There he addressed the Mission synod on the Nevius methods used by the church in Korea. In 1912 he married fellow-missionary Mary Kelly of Boweya, Vic. His appointments included superintendent Fusan Leper Hospital, which had 54 patients in 1912, while at his retirement there were 600 inpatients and 500 outpatients. He was honoured by the Emperor of Japan for this work. He had four daughters, two of whom served in Korea, Dr Helen Mackenzie MBE and Sister Cath Mackenzie MBE. A third, Sheila, served as a nurse at the Paton Memorial Hospital, Vanuatu.

Mackenzie retired to Melbourne 1939. He was moderator of the Vic General Assembly 1940 'in recognition of a long and distinguished life of service' (Mem Min Gen Ass 1956).

James N Mackenzie, Mission to Lepers (1949) (autobiography); Helen Mackenzie, unpublished biography in preparation; J G Miller, Live. A History of Church Planting in Vanuatu vol VII (Lawson, 1990)

J GRAHAM MILLER

224+. William Frederick 'Bill' MacKENZIE (1897-1972), Presbyterian missionary at Aruak Cape York, Queensland

Reverend William Frederick 'Bill' MacKENZIE
Born: 16 February 1897 Ambrim (Ambrym) Island, New Hebrides (Vanuatu)
Died: 29 June 1972 Forest Hill, Nunawading Victoria, Australia - Reference: 'MacDonald, Donald - 'Gum Boughs and Wattle Bloom. 2. MacDonald , Donald (Ed. Elaine Whittle) The Brooks of Morning, 1933 ADB ONLINE - Australian Dictionary of Biography

225. =Donald McKILLOP SJ. Daly River, NT
,
226. Mary McKILLOP VIC-SA-NSW




227. ‘MAKANAB’ -Father Duncan McNAB [b.1820] - d.Sept 1896 Richmond, Vic /WA

‘MAKANAB’ Father Duncan McNAB & "KNIFE"

Born: 11 May 1820 Achrinich, Argyll, Scotland
Cultural Influence: Mediterranean-European Judeo-Christianity, Scottish, Celtic
Christianity: muscular Celtic Catholic
Occupation: Catholic missionary, Catholic priest, Indigenous rights supporter
protector of Aboriginals, public servant
Qualities: Courage, Integrity, Longsuffering, Evangelical Vision,
Death: 11 September 1896 Melbourne, Victoria, Australia
Burial: Melbourne
Legacy:

From: The Encylcopaedia of Aboriginal Australia 1994 (Ed Horton, David) Vol 1.

McNab, D. - by IH-W (Dr Ian Howie Willis)

Duncan McNab (1820-1896), a Scottish Catholic priest who arrived in Australia in 1867. he worked as a parish priest in Victoria for eight years, then spent four years working among Aboriginal groups in the Mackay and Gympie districts, QLD, where at his urging the government set aside parcels of land for reserves. For a time in 1877-1878 he lived on the Durundur reserve near Caboolture, where he hoped to establish a mission, but instead moved away to accept a government post as Aboriginal commissioner. He resigned almost immediately. His radical views made him unpopular with settlers, government officials and the church hierarchy. McNab believed Aboriginal people should own land, and be treated as responsible adults both under the law and by government agents.

After returning to Europe in 1879 in a vain effort to rally support from the Pope and the British Colonial Office, he came back to Australia and moved to WA in 1883. For a time he was chaplain to the aboriginal prison on Rottnest Island, then moved to the Kimberley district, where he established a mission station on Goodenough Bay, northwest if Derby in 1884. He quit after a fire destroyed it's buildings in 1886. Oral tradition maintains that an Aborigianl man known as 'Knife' accompanied McNab on horseback to Perth, and then to Albany (where teh prirest took ship to Melbourne), before returning alone to the Kimberley. In Melbourne McNab served as parish Priest and gave occasional lectures on Aborigines.

From - Ausralian Dictionary of Biography - ADB Online -

McNab, Duncan (1820–1896)

by H. J. Gibbney

Duncan McNab (1820-1896), Catholic missionary, was born on 11 May 1820 at Achrinich, parish of Morven, Argyllshire, Scotland, son of Patric McNab and his wife Cirsty. In 1832 he went to Blair College, a seminary near Aberdeen, and in June 1835 to the Scots College in Rome but left on 8 August 1840 before taking his oath as a missionary. He returned to Scotland and was ordained a priest on 8 March 1845. Inspired perhaps by his kinship with Mary MacKillop, he dreamed of a mission to the Australian Aborigines but was refused by a bishop perpetually short of priests, and spent twenty years in parish work. He dabbled in Gaelic literature and at Airdrie in 1862 fell foul of Irish parishioners, probably by arguing the Scottish birth of St Patrick.

Given leave to migrate McNab arrived at Melbourne in the Chariot of Fame on 29 July 1867. For eight years he was tied to parish work in Geelong, Portland and Bendigo. In March 1870 he was refused permission to join the New Norcia Benedictines in Western Australia, but in September 1875 he was permitted to start a personal mission in Queensland. At Mackay he began to see that the one hope for Aborigines was to treat them not as 'a problem'. He therefore sought for them the right to own land and to be treated as responsible adults by law and as individuals. His dour common sense did not appeal to either the government or his clerical superiors, while his fervent and mystical Catholicism made him suspect in the Protestant majority. In March 1876 he became ill and went south to recuperate. On his return he began raising money for work among tribes at Gympie, Kilcoy, Durundur and Bribie Island. He was gazetted a commissioner for Aborigines but became unpopular with other commissioners by advocating individual homesteads rather than reserves. He quarrelled with Bishop James Quinn who considered him a tool of government and refused help, while Tom Petrie believed that he was the dupe of supposed converts. In June 1878 he wrote a long appeal to Rome for help but received no reply and decided to appeal in person. In August 1879 he sailed in the Kent and next year induced Pope Leo XIII to authorize a Jesuit mission to the Aborigines, vainly importuned the Colonial Office in London, travelled through the United States and returned to Victoria. After persuading the South Australian Jesuits assigned to Aboriginal missions to select the Northern Territory rather than Queensland, he turned his attention to Western Australia.

McNab arrived at Perth early in 1883 and became a chaplain to Aboriginal prisoners on Rottnest Island. His recommendations on vocational training to the 1883 commission on Aboriginals were implemented half-heartedly. He then made a reconnaissance to the north and in April 1884 settled alone at Goodenough Bay, near Derby. For two years he laboured patiently with little success but in April 1886 he was joined by Fr William Treacy. In August he visited Derby and was diverted to the pastoral care of miners at Hall's Creek. In his absence Treacy had been struck down by fever and went south, and the mission buildings were destroyed by fire. This was the last straw. According to Aboriginal tradition, McNab, tired and old, rode from Derby to Albany accompanied by one faithful Aborigine. He took ship for Melbourne where he lived in a Jesuit house at Richmond and worked quietly as a parish priest until he died on 11 September 1896.

McNab's curious mixture of Celtic mysticism and Scottish common sense antagonized many but his proposals for native welfare would, if adopted, have saved much agony. His name is still revered in the tribal traditions of the north-west.

Select Bibliography
* P. F. Moran, History of the Catholic Church in Australasia (Syd, 1895)
* J. E. Handley, The Irish in Modern Scotland (Cork, 1947)
* M. Durack, The Rock and the Sand (Lond, 1971)
* Votes and Proceedings (Legislative Assembly, Queensland), 1876, 3, 161, 1878, 2, 66
* Votes and Proceedings (Legislative Council, Western Australia), 1883, 2nd S (16)
* M. Durack, ‘The priest who rode away’, Westerly, Nov 1962
* R. L. Evans, ‘Queensland's first Aboriginal reserve’, pt 2, Queensland Heritage, Nov 1971
* Advocate (Melbourne), 19 Sept 1896
* McNab to Propaganda, Rome, 10 July 1878 (Jesuit Provincial Archives, Hawthorn, Melbourne)
CO 234/40/579, 621
* information from Melbourne Diocesan Historical Commission.

228. =J F MEISCHEL, Killalpaninna Coopers Creek SA

229. Johann MENGE (1788-1852) geologist, cave eremite, Jacobs Ck, SA-d. Chewton, VIC

230. = H. A. E. MEYER, Adelaide SA

231. Bee Beatrice MILES}, Sydney NSW

232. =Mrs Janet & Rev Edward MILLET C of E, WA

233. =Major Thomas Livingstone MITCHELL ? NSW

234. = Robert MITCHELL ~ of the Inland SA & NT

235. =Alexander MOLLISON, Malmsbury VIC

235+. Robert Clark MORGAN, Sea Captain, Master Mariner

Robert Clark MORGAN

From WIKIPEDIA

Robert Clark Morgan

Born: 1798 Deptford, London
Died: 1864 South Yarra, Melbourne, Australia

Captain Robert Clark Morgan was the captain of the ship that brought the first settlers to South Australia in the Duke of York in 1836. The diaries that he kept are held in the collection of the State Library of New South Wales.

His birth

Morgan was born on 13 March 1798 at Deptford, Kent in England. This is recorded in his diary. His parentage is not known. No conclusive record of his birth has been found.
In his diary he does not mention his parentage apart from a few cryptic remarks. On Sunday 5 February 1837 he states, “I could not say that I had a praying Father or a praying mother or a Brother or Sister for I lost them young and knew little of them. I was cast on the world at the age of 11 years to walk the journey of life”.
In one of his diaries he speaks of his Father’s sister dying and being buried on 2 April 1844. However, he does not give her name. There was a Harriet Morgan, a single woman aged 68, who was buried in St Dunstan's, Stepney on 2 April 1844. She died on 29 March 1844 at 5 Arbor Street West, St Thomas, Mile End Old Town in Stepney, where the death was registered. The informant was a Charlotte Willoughby of Charles Street, St. George East, Stepney.
In Harriet’s Will, dated 25 February 1843, she states that her address (at that date) was 3 Leg Alley, Long Acre (now known as Langley Court off Long Acre), and that her “wearing apparel” is to be divided between her two sisters Louisa Johnson[1] and Jane Brooks and that both sisters resided at 3 Leg Alley, Long Acre. She also left to her brother (this could have been Robert Clark Morgan’s father or his father's brother) Thomas Morgan[2] living at 5 Ward Street Lambeth her writing equipment.

His religious awakening

When a young man, and just appointed to his first command, he, about ten days before sailing on his cruise, happened to enter a chapel in Greenwich where a revival service was being held, and the result to him was eventful. This would have been in 1828.
That revival service in Greenwich was led by Isaac English (baker and lay preacher). English is listed in Pigot's Commercial Directory of Kent of 1827/8 and in 1839 and Robson's Directory of 1838 at 12 Blissett Street in Greenwich. In Bagshaw's 1847 directory he is recorded as Isaac English, Gentleman at 34 Prior Street, Greenwich. In the 1841 census for Greenwich he is shown at Blissett Street with the following entry. Isaac English, age 45, baker. Not born in the county [Kent]. Maria or Miriam English, age 40 [his wife] born in the county. Also in the house are: James Earl, age 25, baker, John Mulin, age 15, baker and Ann Cracknell, age 9. English could not be found on the 1851 census for Greenwich.
Before he took up his first command in December 1828 on the Sir Charles Price he had hitherto been a reckless, boisterous profligate, living without a thought of God, except to blaspheme his holy name; but Divine grace now wrought so wondrous a change in him, that when he once more went to sea the old hands amongst his crew could scarcely recognise him for the same man. He who once never gave a command unaccompanied by an oath was now never heard to swear; and such was the force of his character and the power of his example, that in a few months' time not a man of his crew dared to use a profane expression while within his hearing. The discipline of the ship was not a bit lessened, and every one was happier, from the sobriety and good feeling of which the captain set example.[3]
Robert Clark Morgan attended the West Greenwich Wesleyan Methodist Chapel, which was founded in King George Street (song), very close to Blissett Street, in 1816. A new chapel was built in London Street (now Greenwich High Road) in 1876, rebuilt in 1906 and destroyed in the Second World War in 1940. The present church building was put up in 1953. However, it is no longer a church and it’s used as offices.
The foundation stone of the Wesleyan Chapel in George Street was laid in September 1816 and it was opened on December sixteenth of the same year. It was capable of seating 1,000 people. The building may still be there although it has not been used as a chapel for a very long time.

Wife and family

On 30 December 1822, at Deptford, Kent, at the Church of St. Nicholas,[4] Robert Clark Morgan married Mary Dorrington. He was 25 and she was 22. He had a lifelong devotion to her. He states that they met when very young - the choice of my youth is an expression he often used in his diaries.[5]
The marriage was registered as:
“Robert Morgan Clark, bachelor of this Parish and Mary Dorrington, spinster of ('this', written, then deleted) the Parish of Greenwich were married in this Church by Banns this 30th Day of December in the Year one thousand eight hundred and twenty two, by me, D. Jones, Curate. This Marriage was solemnised between us (signed:) Robert Morgan Clark Mary Dorrington In the presence of { X The mark of James Gittens and {Elizabeth Dorrington”
The reason his marriage was solemnised in the surname of Clark is unknown.
They had seven children, most dying shortly after birth. There was a daughter, Louisa Clark Morgan, who died at 7 years of age and only one child, also named Robert Clark Morgan, survived the Captain and his wife. Both were baptised at the George St Wesleyan.

The Royal Navy

He entered the Royal Navy at the age of eleven, his diaries state that at that age (he was) sent to sea on board a man o' war. He talks of the man o' war as "a place where all wickedness is committed with greediness and a place where he saw every vice man is capable of committing".

South Sea whaling

When he left the Royal Navy, in 1814 towards the end of the Napoleonic Wars, he transferred to the merchant marine, whaling. He began as an apprentice on the Phoenix (of London), becoming an able seaman and rising to first and second Mate and became a Master at an early age. One of the voyages on the Phoenix (of London) is described in the book The Dalton Journal edited by Niel Gunson. Captain Morgan is not mentioned by name. However, there is a reference to the second mate, which Captain Morgan would have been at that time.
He was the master of the ships Sir Charles Price and Recovery, both owned by Daniel Bennett an owner of many south sea whaling ships and the Duke of York, owned by the South Australian Company, the first pioneer ship to reach South Australia.[6]
His whaling career was in the Phoenix (of London), Apprentice June 1814 - June 1819, Able Seaman June 1819 - Sept 1822, second Mate Jan 1823 - Nov 1825, first Mate May 1826 - Sept 1828. Sir Charles Price, Master Dec 1828 - June 1831. Recovery, Master Dec 1831 - June 1835. Duke of York (Ship) Master Feb 1836 - Aug 1837.
In his diary later in life he reminisces about his whaling experiences:
"Early this morning I went on deck. It was a fine beautiful morning, a clear atmosphere and fine blue sky with the ocean with only a few rippling over its surface. I saw a ship and went to the masthead and saw she had her boats down. Afterwards I saw the sperm whales she was after. She had taken whales before as she was boiling oil and the smoke was going in volleys from her tryworks. The whales were going as nearly as fast as the ship so we kept pace with them for 2 - 3 hours till at last one boat struck a large whale then another struck the same whale and eventually killed it and took it alongside. Oh how vivid did this bring back all my past experience in this work. The days of my youth and manhood was spent in this trade. This was the part of it I loved. A sight of a whale would make my heart jump and take away all relish for food. How happy if when a boy I could get to be let down in a boat and after I came to manhood how happy if I could but get to kill a whale and I always managed to get my share. All these things came fresh to my memory and these feelings rose up and caused a feeling not easily described, but I left it all for Jesus and his work. I will not repine how many hairs breaths escapes have I had in whaling, how many times has God spared my life when my boat has been staven, time after time."[5]

South Australia

Captain Morgan was appointed Master of the Duke of York by George Fife Angas. The Duke of York was owned by the South Australian Company and was fitted out for the Australian run to take the first settlers[7] to South Australia and then whaling after that. This vessel sailed from St Katharine Docks on 26 February 1836. The 190 ton Duke of York was a whaling and trading bark owned by the South Australia Company. She was under the command of Captain Robert Clark Morgan and left London on 24 February 1836, equipped for whaling. (Another source said she left England on 5 April). She reached Kangaroo Island on 27, July 1836.
After a historic meeting at Exeter Hall on 30 June 1834, where the principles, objects, plan and prospects of the New Colony of South Australia were explained to the public, hundreds of enquiries from prospective immigrants started to arrive at the South Australian Association's rooms at 7 John Street, Adelphi.
The Company dispatched the Duke of York, the Lady Mary Pelham, the Emma and the John Pirie, with the intention of commencing whaling operations on Kangaroo Island - a known safe harbour. The Duke of York finally set sail for the sea on Saturday 19 March 1836, having been unable to get away from the English coast due to bad weather for some five weeks. It carried 42 persons including the crew.
Under the emigration scheme, labouring classes received a free passage. They had to be between 15 and 30 years of age, preferably married and needed two references. Steerage passengers paid £15-20, middle berth £35-40, cabin class £70. Children under 14 years were charged £3 while those under 1 year were free.
Although the ships had been assessed for their suitability to convey immigrants, the captain was responsible for their welfare once on board.
All emigration to South Australia was voluntary - remarkable also for the high percentage of women and children who arrived on the first fleet. The 9 ships to arrive in South Australia in 1836 landed:- 343 males, 164 females and 129 children - total 636. Their average age was only 19 years of age.
Some passengers, including some adults whose passage was charged to the Emigration Fund, were on board as well. The First Report of the Commissioners of Colonisation of South Australia gave the ship's complement as thirty-eight. A list compiled from the Company's records gave the names of twenty passengers and twenty-six seamen, in addition to the Captain.
Several of the passengers listed had significant appointments in the service of the South Australian Company. Samuel Stephens was the first Colonial Manager, and on behalf of his employers, he established the settlement of Kingscote as a site for their projected whaling venture. From its location in relation to the mouth of the River Murray, and the Gulfs of St Vincent and Spencer, he considered it as a possible shipping port for the future.
Another of the passengers, Thomas H. Beare, was Superintendent of Buildings and Labourers, while D.H. Schreyvogel was engaged as a clerk. Chas. Powell and W. West were gardeners; Henry Mitchell was a butcher; and John Neale was an assistant carpenter.
They reached Kangaroo Island in South Australia and disembarked on 27 July 1836. When in sight of the island the previous evening Captain Morgan, a devout Wesleyan, gathered the passengers for a prayer meeting. When they landed Mr. Stevens, the man in charge of the South Australian Company, named the river Morgan, after Captain Morgan. It is now called Cygnet. Soon after landing he conducted a short service to give thanks for their safe arrival. This was probably the first religious service on the shores of South Australia.
Most of the passengers wished to be the first to land in the new colony, but Captain Morgan settled the dispute very cleverly. He instructed the second mate Robert Russell to have some sailors row the youngest, two and a half year old Elizabeth Beare, daughter of the Company's Deputy Manager, Thomas Hudson Beare as close as possible to the shore. Then Russell was to carry her through the shallow water and place her feet on the beach while the adults were at dinner. In doing so she was the first white female to set foot on that strand. When this happened the crew began to cheer and the passengers soon realised that a landing had been made without them knowing it.
Leaving the passengers on Kangaroo Island, the Duke of York sailed off on 20 September 1836 to hunt whales. They called at Hobart Town from 27 September 1836 to 18 October 1836 to refresh and to proceed to the South Sea whaling grounds. On Friday, 10 February 1837 they heard of the wreck of the ship Active in the Fiji Islands and they took on board its Master, Captain Dixon, Willings the mate, and Wilkey.
They were whaling up the coast of Queensland when they were shipwrecked off Port Curtis (in Queensland) on 14 July 1837. Port Curtis is near current day Gladstone, Queensland. The whole Ships Company was saved and got into 3 boats and rowed and sailed 300 miles to Brisbane, where they arrived Saturday 26 August 1837 after a most uncomfortable time. On the way down aboriginals killed an English crewman George Glansford, of Barking Essex and a Rotumah native boy, named Bob, when the boats put in for water. There are parts of his diary that related to George's death. The Captain said that he was a young man, probably, early 20's. The Captain used to get George down to his cabin for religious instruction. He said that he recalled the Captain writing that George was not a hardened rough type. George apparently accepted his religious teaching. It seems as the captain had a sought of parental role over George.
His journal that covers the period that he was master of the Duke of York is water marked to attest to this experience. They finally arrive at Morton Bay and the steamer James Watt took Captain Morgan, the Mate and nineteen survivors on to Sydney, leaving the remainder to follow in another vessel.

London Missionary Society

On Tuesday, 6 February 1838, three days after he arrived home from Sydney, he visited the Secretary of the London Missionary Society to see if he could take command of the Missionary Ship Camden. On the tenth he met John Williams (missionary) who was looking to travel back to Samoa.
John Williams was a missionary and with his wife Mary went out to the islands in the South Pacific to take the Christian message. They had a very interesting time and their mission was fraught with danger. John was eventually murdered. In 1936 the London Missionary Society invited children all over the country to save their ship halfpennies and contribute to buying a ship in John's memory so that his work could continue. Several ships were bought in this way and PILOTS[8] came into being.
He sailed for the London Missionary Society in the Pacific, in firstly the Camden, from April 1838 till July 1843. He was with the Rev. John Williams, when he and Harris were murdered in the New Hebrides Erromango, now Vanuatu.
In 1839, when the Camden returned to England, he became captain of the London Missionary Society's mission ship, John Williams (ship), and sailed it for 3 voyages; June 1844 - May 1847, October 1847 - May 1850 and the last was July 1851 to June 1855.
In 1841 the Samoan Brethren suggested that he sit for his portrait [9] when next in Sydney. However, it was finally done in London. The original artwork is held in the collections of the National Maritime Museum, Greenwich, England and was displayed in the offices of the London Missionary Society. There was a copy reproduced in the journal the Congregationalist (June 1962 at p. 3) with an article about him.
[edit]Retirement from the sea

Captain Morgan retired from the sea at the end of the voyage in 1855.
As far as can be seen in his diary that covers the period from 16 June 1861 - 29 March 1862 [10] he spent a lot of his time visiting the sick.
His final diary that covers the period 15 March 1863 to 31 March 1864[10] tells of the voyage the Captain and Mrs Morgan made to Melbourne, Australia on the Yorkshire from about 30 March 1863 to l9 June 1863. It appears they came to be near their only surviving child (Robert Clark Morgan II). The son was baptised on 10 July 1829 at the Wesleyan Chapel George St. Greenwich. In the 1851 census Robert Clark Morgan II (aged 21) was residing in England with his patents at 83A Lower Road Deptford (also in the household was Mary A Wallace, niece, aged 22, born in Greenwich, Kent). His occupation is shown as a Clerk at the East India Docks. He had lived in Samoa with his parents for a while and went to Sydney in 1849. He then went to Melbourne arriving in about 1852 at the time of the gold rush. He joined the Victorian civil service on 20 September 1852 as a Revenue Collector. He died in Melbourne, Australia at the age of 87 years a very wealthy man.[quantify]

Death

Morgan died 23 September 1864 at Arthur St, South Yarra, Victoria, Australia, at the home of his son, aged 66. - His dying words are that when he was asked by his son if he wanted anything was: “I want more love, more love to the Father, more love to the Son and more love to the Holy Spirit"[11].

The headstone reads: 'Sacred to the memory of Robert Clark Morgan who died 23 September 1864, aged 66. He brought the first settlers to South Australia in the Duke of York in 1836 and was subsequently Commander of the London Missionary Ships Society's Camden and John Williams. His consecrated life made him a true Missionary and he was much beloved by the natives of the South Pacific. So he bringeth them into their desired heaven.'
And on the other side of the headstone – 'Also of Mary his beloved wife who died 12 February 1866 aged 64 years, and their daughter Maria Clark who died 18 October 1843, aged 7 years. Precious the sight of the Lord is the death of His Saints'

The Reverend A.W. Murray in his book, Forty Years Mission Work, said "I have known many eminent Christians during my not-short life, but I have never met a more lovable, a more Christian like man than was Captain Morgan"[12]

On 12 February 1866, Mary Morgan (née Dorrington) his wife, died at Arthur Street.
On her death certificate it said she was born at Greenwich, Kent[13]. Mary and her husband Captain Morgan are buried in the Melbourne General Cemetery with their son Robert Clark Morgan II and his wife Martha Jane (née Short).

Notes

^ Louisa was the name Robert Clark Morgan chose for his daughter
^ Robert Clark Morgan’s grandson was named Robert Clark Thomas Morgan
^ Sunday at Home, published 1874 and the other in the Australian Christian Commonwealth, published 1913 (both out of copyright).
^ St. Nicholas http://www.deptfordchurch.org/ Christopher Marlowe is buried in the Church graveyard
^ a b Robert Clark Morgan (1798-1864) His personal Diary http://www.catalog.slsa.sa.gov.au:1083/record=b1007037
^ "The barque Duke of York - first pioneer ship to arrive", History South Australia.
^ http://Bound for South Australia - Passenger Lists for Emigrants to South Australia 1836-1851 freepages.genealogy.rootsweb.ancestry.com/~dicummings/SAShips1836-1840.htm
^ http://www.pilots.org.uk/story.php
^ http://www.nmm.ac.uk/collections/prints/viewPrint.cfm?ID=PAD3682
^ a b Diaries held by his great great grandson (Robert Hamilton Morgan)
^ Recorded in the Australian Christian Commonwealth
^ Forty Years Mission Work, Reverent A.W. Murray.
^ The 1851 Census record it records Mary as born in Whitechapel, in the County of Middlesex.

236. William MORLEY, Anti-slavery society, Congregationalist Minister, director of the London Missionary Society, founder of the Association for the Protection of Native Races in Australasia and Polynesia.

William Morley was born at Cransley, Northamptonshire, England, son of George Morley, postal official, and his wife Anne, née Moore. From 1875 he studied for the Congregational ministry at New College, London. He married Alice Micklem at Littlewick, Berkshire, on 19 July 1881. Morley began his ministry at Thame, Oxfordshire (1880-89), and served at Littlehampton, Sussex (1889-92). Soon after migrating to Melbourne in 1892 Morley was invited to fill a vacancy at Prahran. Later he served congregations at Rockhampton, Queensland (1897-1900), and Dulwich Hill, Sydney (1901-08). In 1906-27 he was New South Wales auxiliary secretary of the London Missionary Society, devoting his whole time to the society from 1908. ...Morley worked tirelessly to improve conditions of Aborigines. In August 1928, on his motion, the A.P.N.R. adopted a policy of 'physical, mental and moral improvement'. By 1929 he was calling for Federal control, increased spending, extension of reserves, improved conditions on pastoral stations, and reforms in the administration of justice. In 1928-30 he launched a campaign to arouse public opinion, raised money to assist starving Aborigines in Central Australia and demanded a royal commission to investigate the Coniston killings...Morley was an uncompromising crusader for justice, in the process alienating senior officials. He met ministers and politicians when possible, but more often doggedly argued the case in closely reasoned correspondence; where all else failed he tried to publicize issues through the press. Bitterly disappointed by the unresponsiveness of governments, the disregard of the record of 'ill-treatment, outrage, and massacre', he was forced by illness to resign in November 1938. He urged that his successor should not be a moderate, for 'moderatism will never help the cause of our natives'. As no replacement was found, he resumed the position in April 1939, but died on 19 August (1939) at his Killara home and was cremated. His wife, two daughters, and son Norman (1883-1940) who also worked for Aborigines, survived him.' ADB online

237. Dr Leon MORRIS


237A. Reverend William MOSS - 'The Convincing Good Heart of Prahran'

Born: 23 July 1828 Farnham, Surrey, England

Parents: George MOSS & Sarah Leah TURNER

Emigrated: 'Countess of Yarborough'

Ordained: 5 October 1852 - ordained and inducted as pastor of the newly-constituted Independent Church at Prahran,

Died: 14 March 1891 Malvern, Melbourne, Victoria, Australia

Cultural Heritage: English

Religious Influence: Christian Independent, Congregational

Occupation : charity worker, Congregationalist minister, school administrator

Reverend William MOSS: Minister of Prahran Independent Church. Pioneer of the Blind Institute, as well as the Deaf and Dumb Institute in Melbourne. Pioneer of Mechanics Institutes and Free Libraries. Superintendant of the School for the Blind.

In September 185 the first-built house of worship in Prahran, the Independent Chapel was thrown open. The founding pastor was the newly ordained 22-year old Reverend William Moss, a gentleman of great heart, and a man regarded for all his youth, as 'a straight, well-proportioned fellow, wearing a frock-coat, a black belltopper hat and a white necktie' who was also remembered for his 'deep, thoughtful eyes, and gentle manner.' Pastor Moss often preached to hundreds , and as they did not fit in the infant church, the pulpit was set up under the gum trees.

William MOSS was married to Elizabeth McCLURE in 1853 at the Independent Conregational Church, Melbourne. Their children: 1. George Andrew McClure Moss 1855 Prahran; 2. Margaret Rebecca Moss 1857 Prahran; 3. Elizabeth Florence Moss 1858 Prahran; 4. William Frederick Moss 1860-1861 Prahran; 5. William Joseph Alleine Moss 1862 Prahran; 6. Leslie James Miss 1864 Prahran; 7. Marion Emily Moss 1866 Prahran.

Elizabeth McClure Moss, was born Donegal, Ireland, daughter of Andrew McClure and Margaret Gregg. She died at Prahran in 1879 at age 57 years.

William MOSS remarried on 1880 to Mary Eleanor HERDSMAN, born Clarendon, daughter of Samuel Richard HERDSMAN & Eleanor Calder WHITTLE.

Their children: 8. Muriel Eleanor Sara Moss 1880-1881 Prahran; 9. Eleanor Moss 1883; 10. Mary Estelle Herdsman Moss 1886 Prahran; and 11. Samuel Richard Herdsman Moss 1888 Brighton, Victoria.

His second wife, Mary Eleonor Moss, died in 1934 in Malvern, at age 83 years.

from ADB Online

Moss, William (1828–1891)

by Niel Gunson

William Moss (1828-1891), Congregational minister and philanthropist, was born on 23 July 1828 at Farnham, Surrey, England, second son of George Moss and his wife Sarah Leah, née Turner. Though his parents had been Anglicans they attended the Farnham Independent Chapel and sent William to the local Nonconformist day school. With a passion for self-improvement he attended the Farnham Mechanics' Institute. By 1846 he had given his first public lecture and was a church member, superintendent of the Tilford Sunday school and a village preacher. Instructed in theology and homiletics by his pastor, Rev. John Fernie, he was appointed a 'preacher of the Gospel' by his church on 4 February 1848.

In 1850 Moss abandoned his plan of training for the ministry and sailed to Port Phillip in the Countess of Yarborough with the Browning family, whose sons he expected to tutor on their proposed station while acting as a local preacher. On arrival at Melbourne in August, he was engaged as a preacher by A. Morison; Browning decided to stay in Melbourne. Moss settled at Prahran where he continued his studies under Morison and Rev. Thomas Odell of West Melbourne. On 5 October 1852 Moss was ordained and inducted as pastor of the newly-constituted Independent Church at Prahran, the first ceremony of its kind in Victoria. The original chapel was the centre of social life in the village and gave its name to Chapel Street. Moss was a leading 'father' of the community and helped to found the Mechanics' Institute, the Prahran and South Yarra Ladies' Benevolent Society and the Prahran Town Mission of which he was secretary. An active voluntaryist, he took part in anti-state-aid demonstrations. In 1853-62 he was corresponding patron of the Prahran National school, and secretary of the local committee of common schools in 1862-72. Though he lost election to the Prahran Board of Advice in 1873 by six votes, the result was considered a testimonial to his services to primary education despite contemporary resentment at clerical involvement in state schools. He continued his ministry at Prahran until October 1878 when he and his wife undertook superintendence of the Blind Asylum.

Moss took a leading role in denominational affairs. His itinerant labours had commenced in September 1851 when he visited the Ballarat diggings as 'a kind of chaplain' to a party of church members, and later with Rev. J. L. Poore he helped to start the Congregational Church in Ballarat. A tent mission in Windsor was begun in 1852. He took part in intercolonial conferences, served as secretary of the first Congregational Home Mission and was a founder of the Congregational Union and Mission of Victoria, becoming chairman in 1862. A founding committee member of the Congregational College in 1866, he was secretary of the Independent Ministers' Fraternal Association and the Victorian auxiliary of the London Missionary Society. From the 1860s his name was linked with the leading public charities in Victoria. With F. J. Rose he founded the Deaf and Dumb Institution in 1861-62 and was its secretary for thirty years. He was a committeeman, secretary and later superintendent of the Asylum and School for the Blind; he also founded the Adult Deaf and Dumb Mission in 1883-85.

Moss was described as straight and well-proportioned, 'fair in complexion, with large, deep, thoughtful blue eyes, gentle in manner, and soft in speech'. He had remarkable success in drawing the attention of governors and parliamentarians to his charities, partly by his own persuasiveness, partly through the support of influential Free-churchmen such as George Rolfe and F. J. Sargood. Moss was twice married: first, to Elizabeth, second daughter of Andrew McClure, by whom he had four sons and three daughters; and second, to Mary Eleanor, third daughter of S. R. Herdsman, by whom he had one son and three daughters. He died at his home in Malvern on 14 March 1891, survived by seven of his children.

Select Bibliography

T. W. H. Leavitt (ed), Australian Representative Men, 2nd ed (Melb, 1887)
J. B. Cooper, The History of Prahran (Melb, 1912)
J. H. Burchett, Utmost for the Highest (Melb, 1964)
Victorian Congregational Year Book, 1892
Age (Melbourne), 16 Mar 1891.
Citation details
Gunson, Niel, 'Moss, William (1828–1891)', Australian Dictionary of Biography, National Centre of Biography, Australian National University,

http://adb.anu.edu.au/biography/moss-william-4262/text6885, accessed 12 November 2011.

238.-George Bickford MOYSEY -Churches of Christ Evangelist for 55 years -b.13 Dec 1850 Ricketts Point, Port Phillip Bay, NSW (later Victoria) - (m.Hobart, Tas. 1873 Annie Maria TEAGLE (1852–1924)) -d.26 Dec 1926 Camberwell, Victoria - Buried: Cheltenham Old Cemetery, Victoria


238.a. Baron Ferdinand J H von MUELLER (1825-1896) Melbourne VIC


239. Yasukichi MURAKAMI (1880-1944) & Shigeno Teresa MURAKAMI (1897-1981)

Yasukichi Murakami in 1910 (Exemption from alien Dictation Test card)

Yasukichi MURAKAMI(1880-1944)

Born: 19 December 1880 Tanami, Wakayama, Japan
Cultural Influence: Japanese
Religious Influence: Catholic - [Yasukichi Murakami was originally a Buddhist, but his new wife Shigeno Teresa Murakami was a Catholic, and later, he also became a Catholic.
Occupation: pearl trader, importer, retailer, & wholesaler, Japanese community leader, photographer (general), alien internee, Prisoner-of-war
Theatre of Activity: Western Australia, Kimberley, Darwin, Northern Territory, Victoria (Internment Camp)
Qualities: Probity, Integrity, Peacemaking, Courage, Long-suffering, a Life-Saving Inventor, an Innovator, Community Builder, Mediator, Counsellor, held his peace in the face of persecution
Death: 26 June 1944 Tatura Internment Prison Camp, Tatura, Goulburn Valley, Victoria, Australia
Burials: 1. Tatura War Cemetery. 2. Japanese Cemetery, Cowra, New South Wales
Legacy: Japanese peacemaking; Japanese-Australian respect & goodwill;

Shigeno Teresa MURAKAMI nee MURATA



Parents: daughter of Hatsuzo MURATA & Take (Taki) OKABE
Born: 22 August 1897 Cossack, Western Australia. (m. aged 23)
Christianity: Catholic
Married: 3 February 1920 District Registry Office, Broome, Western Australia
Qualities: Faithfulness, Long-suffering, held her peace in the face of persecution
Died: 25 April 1981 Darwin, Northern Territory
Buried: Darwin Cemetery, Northern Territory


From: Australian Dictionary of Biography - ADB ONLINE

Murakami, Yasukichi (1880–1944)

by D. C. S. Sissons

Yasukichi Murakami (1880-1944), Japanese storekeeper, was born on 19 December 1880 at Tanami, Wakayama prefecture, Japan, second son of Jòubei Murakami and his wife Yasu. At the age of 16 Yasukichi joined the flow of Wakayama younger sons to the Australian pearling towns, arriving at Cossack, Western Australia, aboard the Saladin in August 1897. Some three thousand of his countrymen were then in Australia. He worked with a carter, delivering water, but soon secured permanent employment with Takazò Nishioka, a Japanese storekeeper, with whom he moved to Broome in 1900.

On Nishioka's death in 1901, the enterprise passed to his widow Eki, née Yamaguchi, whom Murakami married on 11 May 1906 at the district registry office, Broome. She was fifteen years older than he and they remained childless. Under their direction, business expanded. They operated as importers, wholesalers and retailers; the store also served as a photographer's studio and a savings bank for Japanese residents and pearling crews. Murakami became one of the leaders of his community. When, during the annual lay-up in December 1907, violence broke out between Japanese and Malay crewmen, he helped to restore peace between the two groups. From about 1911 he was in financial difficulties. A local slump in 1915 led many of the divers and crewmen to withdraw their deposits and he was forced to close the business. The pearler A. C. Gregory then employed him to manage the Dampier Hotel in return for a half-share of the profits.

In April 1918 Murakami was declared bankrupt. His wife had left him two months earlier, having first collected for herself book debts amounting to some £500. She died in Japan in December.

At the district registry office, Broome, on 3 February 1920 he married (Theresa) Shigeno Murata (d.1981); she was aged 23, the daughter of Japanese parents and Australian born.


Mr Yasukichi and Mrs Shigeno Teresa Murakami

It was generally believed that Gregory had received financial assistance from Murakami to enter the pearling industry and that he secured the best of the Japanese divers and crews through Murakami's good offices. In 1921 he entered into a joint venture with Murakami to produce cultured pearls. Alarmed that the price of natural pearls would fall, the West Australian Pearlers' Association persuaded the State government to prohibit the scheme.

At considerable cost, Murakami designed and patented (1926) a diving suit. Less buoyant and lighter than the conventional type, it afforded the diver greater mobility. It was not, however, a commercial success. In 1936 Gregory helped Murakami and his family to move to Darwin where he established a successful business as a photographer. On 30 August 1939 he applied to be naturalized. His application was rejected on the ground that 'it is the established policy of the Government not to naturalize Asiatics or other coloured persons'.



When Japan entered World War II in December 1941, Murakami and his family—with the rest of the Japanese community—were interned. He died of 'chronic myocarditis' on 26 June 1944 at Tatura internment camp, Victoria, and was buried with Catholic rites in the local cemetery. His wife, and their six sons and three daughters survived him. Murakami's remains were later reinterred in the Japanese cemetery, Cowra, New South Wales.

"Mr Yasukichi Murakami"

Select Bibliography
* M. A. Bain, Full Fathom Five (Perth, 1982)
* D. Carment et al, Northern Territory Dictionary of Biography, vol 1 (Darwin, 1990)
* Australian Patents and Patents Application records, no 1525/26 (Patents Office, Canberra)
* A1, item 1925/13328 and A659, item 39/1/12989 (National Archives of Australia)
* bankruptcy file, WAS 165, consignment 3560, item 1918/10 (State Records Office of Western Australia).

SOURCES: 1. KILGARIFF, Fay - MURAKAMI, YASUKICHI - Northern Territory Dictionary of Biography Volume One yo 1945 pp.216-219
2. ADB - as above

240.

241. Premier MURRAY Vic.

242. + Bill Bee NADEN Sr, (Aboriginal Pastor) Gilgandra, NSW

Bill Bee NADEN

Christian Aboriginal pastor - excluded from The Encylcopaedia of Aboriginal Australia 1994 (Ed Horton, David)

243. Albert NAMATJIRA, Hermannsburg NT

244. + ‘NANA’ of Alice and Adelaide NT& SA

245. C. H. NASH Anglican

246. =John NEEDHAM ABM

247. John Shaw NEILSON, poet & writer SA-VIC

248. Rev. R.W.NEWLAND, Scottish-Australian Church

249. +Pastor Sir Douglas NICHOLLS Cumeroogunga NSW, Fitzroy, VIC, SA

250. + James NOBLE Normanton QLD

& + Angelina NOBLE QLD

251. + NOORAMIN Little Black Joey -martyr Geelong, Vic.

252. Koriengbin’s wife NOORUNDURNEEN / Kitty SIMPSON Djadja Wurrung, Victoria

253. =J. O BRIEN, Daly River SJ, NT

- John O’BRIEN Poet (SEE Fr Patrick Joseph Hartigan, (1878–1952)

254. Kevin Izod O'DOHERTY Young Irelander



Birth: 7 September 1823 Dublin, Ireland
Cultural Heritage: Irish, English Language
Religious Influence: Catholic
Occupation: convict (political), medical administrator, Member of Lower House
Member of Upper House, physician, public servant
Death: 15 July 1905 Torwood, Brisbane, Queensland, Australia

married Ireland to Mary Eva KELLY
children:
John O'Doherty - died 30 January 1863 Queensland
Jeanette Maria annunciate O'Doherty born 22nd February 1864 Queensland
Evaline Mary O'Doherty - 9 March 1866 to 1 August 1866 Queensland
Gertrude Mary Christina O'Doherty - born 15th November 1870
Vincent O'Doherty - died 3rd November 1890 Queensland
William Joseph O'Doberty - died 7th October 18932 QLD
Edward Hyacinth O'Doherty - died 5th July 1900 Queensland

Doctor Kevin Izod O'DOHERTY, Catholic 'Young Irelander', Transportee as a Political Convict. Acting surgeon at St Mary's Hospital, Hobart Town VDL. In June 1853 he received a conditional pardon. Expatriated to Ireland. Returned to Australai at Geelong, Victoria, then Brisbane, Queensland. Founder of the Queensland Medical Society. Responsible for the first Health Act in Queensland 1875-77. Trustee of the undenominational Brisbane Grammar School 1874. Opponent of the traffic in Kanakas. President of the Irish Australian Convention held in Melbourne 1887.

FROM ADB ONLINE (Australian Dictionary of Biography)

O'Doherty, Kevin Izod (1823–1905)

by G. Rude

Kevin Izod O'Doherty (1823-1905), Irish nationalist and medical practitioner, was born on 7 September 1823 in Dublin and baptized two weeks later at the Roman Catholic Church of St Andrew, son of William Dougherty, solicitor, and his wife Ann, née McAvoy. He began to study in the Catholic School of Medicine in 1842 but in May 1848 became involved with the Young Ireland movement and as co-editor of the nationalist Tribune was sentenced to transportation for treason-felony at Dublin in August. He sailed in the Mount Stewart Elphinstone to Sydney and thence in the Emma to Hobart Town, arriving on 31 October 1849. Granted a ticket-of-leave, he was allowed to settle in the Oatlands District. He became manager of the dispensary in Hobart in November 1850 and in January 1851 was acting surgeon at St Mary's Hospital. In June 1853 he received a conditional pardon, which forbade residence in the United Kingdom, and went to live in Paris whence he made a secret visit to London to marry Mary Eva Kelly (1829-1910) on 23 August 1855. He received an unconditional pardon next year and returned to Dublin. He graduated as a fellow of the Royal College of Surgeons in June 1857 and set up practice.

O'Doherty returned to Victoria in 1860 and after a short stay in Geelong moved to Sydney and settled at Brisbane in 1865 where he became a leading physician.

He was one of the first presidents of the Queensland Medical Society and carried out extensive honorary work at Catholic hospitals. A member for Brisbane in the Legislative Assembly in 1867-73, he had wide interests.



In 1872 he was responsible for the first Health Act in Queensland and in 1875-77 gave evidence to many commissions on medical matters. In January 1868 he became one of the first trustees of the undenominational Brisbane Grammar School, but in 1874 declined to serve on the royal commission on education in protest at 'the proposed withdrawal of aid to non-vested schools'. He was a member of the Legislative Council in 1877-85 and as an opponent of the traffic in Kanakas sponsored the bill to stop their recruitment. A leading figure in the Queensland Irish Association, he was elected president of the Irish Australian Convention held in Melbourne in 1883.

In 1886 O'Doherty was elected to the House of Commons as member for North Meath but resigned after the split in Parnell's party and returned to Brisbane. Unable to set up practice again, he was finally appointed secretary to the Central Board of Health and supervisor of the quarantine station.

He died on 15 July 1905 at his home in Torwood, Brisbane, survived by his wife and one of his eight children. The Queensland Irish Association raised a monument over his grave in Toowong cemetery.



His wife was a poetess, known as 'Eva of the “Nation”,' and continued to write throughout her married life but her poems written in Queensland had a tone of sadness and a longing for Ireland. She published Poems (San Francisco, 1877) and a second edition at Dublin in 1909.




Select Bibliography
R. S. Browne, A Journalist's Memories (Brisb, 1927)
J. H. Cullen, Young Ireland in Exile (Dublin, 1928)
H. A. Kellow, Queensland Poets (Lond, 1930)
T. J. Kiernan, The Irish Exiles in Australia (Melb, 1954)
Votes and Proceedings (Legislative Assembly, Queensland), 1875, 2, 295
O'Doherty papers (microfilm copies at State Library of New South Wales, National Library of Australia, and State Library of Queensland)
Ac no 2/363 (Archives Office of Tasmania).


FROM _ Obituary for Kevin Izod O'Doherty, convict Queenslander

http://www.slq.qld.gov.au/info/fh/convicts/qlders/odoherty/obit

Death of Dr K.I. O’Doherty

Well-Known Queenslander Gone

The death took place on Saturday evening, at his residence, Westholme, Heussler terrace, of Dr. Kevin Izod O’Doherty; at the age of 81 years. The deceased, who for many years was highly esteemed as a citizen and as a medical man, had been ill for some time past, and during the last two or three years was relieved of some of his duties in connection with the insane asylum at Goodna, Diamantina, and Ipswich by other medical men. Dr. J.Thomson has looked after the lunacy work at Woogaroo, Dr. Espie Dods at Diamantina, and Dr. Flynn at Ipswich. Last week the deceased suffered a stroke of apoplexy, and he was visited by Dr. Marks on Friday, and Dr. Thomson on Saturday. He succumbed on Saturday evening, leaving his widow and daughter as sole survivors. His sons, Dr. E. O’Doherty, Dr. W, O’Doherty (dental surgeon), and Mr. Kevin O’Doherty all predeceased their father.

The late Dr. Kevin Izod O’Doherty, F.R.C.S.I. was born in Dublin in June, 1824, and educated for the medical profession. Whilst still a student he entered heartily into the “Young Ireland” movement, and joined with R.D. Williams (“Shamrock,” of the “Nation”) in founding the “Irish Tribune,” the first number of which was published in Dublin on 10th June, 1848. At the fifth number, issued on 10th July, the new journal was suppressed by the Castle authorities, and Mr. O’Doherty was lodged in gaol on a charge of treason-felony. In the following month he was placed on his trial, but the jury disagreed, and the same fate awaited the second experiment. Arraigned a third time, he was found guilty, and sentenced to ten years’ transportation. Van Diemen’s Land (now Tasmania) was his destined location for which he sailed in company with John Martin, arriving in November, 1849. He was at once released on parole, and his professional services were utilised at St. Mary’s Hospital, Hobart. Five years later Mr.O’Doherty received a pardon, conditional on his residing anywhere out of the United Kingdom. Of this he availed himself to settle in Paris, where he resumed his medical studies, making a secret excursion to Dublin in order to marry Miss Kelly (“Eva” of the “Nation”), to whom he had been affianced at the time of his trial, and who had promised to wait for him when their prospects of reunion seemed blackest. In 1856 Mr. O’Doherty received an unconditional pardon, and in the following year he returned to Dublin, where he was admitted F.R.C.S. in 1857, and L.M. and L.R.Q.C.P. in 1859. After practising in Dublin for some time with much success, Mr. O’Doherty emigrated to Brisbane, where he took a leading position in his profession, and was for six years one of the members for the capital in the Legislative Assembly of Queensland. In 1877 he was nominated a member of the Legislative Council, and retained his seat till 1886, when he resigned, with the view of settling in Europe. He was received with great cordiality on his return to Ireland, and was at once nominated and returned to the House of Commons for Meath in the Parnellite interest. After a few months, however, he resigned his seat in Parliament, and returned to Queensland. Mr.O’Doherty was for some time president of the Irish National League of Australia, and was chairman of the Irish Australian Convention, held in Melbourne in 1883.

The deceased occupied many positions in Queensland and Brisbane at various times. He was a member of the old Central Board of Health, and took a great interest in many movements. At various times he was medical officer to the volunteer forces, and on the consulting staff of the General Hospital. Since his return from Britain he has gradually ceased to be so well known a figure in the city as formerly, but by all old residents his gentlemanly bearing, his springy gait, his genial ways, and happy words will long be green in their memories. The funeral is fixed to take place this afternoon at 4 o’clock at Toowong Cemetery.

255. Michael O'GRADY (16 October 1824 – 5 January 1876 Erinagh, Hawthorn, Melbourne) Roman Catholic community leader, Melbourne's most influential Catholic layman.

255+. Charles O'HEA - Priest at Pentridge Village and Stockade, Merri Creek, Vic.

Father Charles O'HEA Priest at Pentridge Village and Stockade, Merri Creek, Vic.

256. King O'MALLEY (1858 - 1953) Pioneer & 1st Bishop of Waterlily Rockbound Church—the Redskin Church of the Cayuse Nation, Salesman, Speculator, Pacifist, anti-conscriptionist, Prospector, Politician, Mischief-maker, Banker, Irascable Rechabite, defender of the Rights of Woman & of Illegimate children, Father of the Reserve Bank & the Commonwealth Bank of Australia

257. Peter O’NEIL

258. Bernard Alfonso O’REILLY, Humble Catholic, Good Samaritan, Bush Rescuer - O’Reillys, Queensland



Bernard Alfonso O’REILLY,- from ADB Online

O'Reilly, Alfonso Bernard (1903–1975)

by R. W. Carter


Alfonso Bernard O'Reilly (1903-1975), bushman and author, was born on 3 September 1903 at Hartley, New South Wales, son of Peter Luke O'Reilly, grazier, and his wife Jane, née McAviney. Second youngest of a large family on a mixed farm in the Kanimbla valley, Bernard went to school at Cullenbenbong, then boarded at St Canice's School, Katoomba, when his family moved to Megalong in 1910. The oldest boys left to try dairying in the rugged McPherson Ranges, Queensland. In 1916 the family moved to Sandgate, Brisbane.

Finishing school in 1917 at St Joseph's College, Bernard went to the family selections. For the next nine years he worked the fledgling dairy and as a ranger explored the surrounding rainforest ridges and gorges of Lamington National Park. By 1926 the steadily growing number of visitors to the park encouraged the family to establish formal guest-house accommodation. Bernard continued with the failing dairy and increasing guest-house duties, carting supplies and guests from the foot of the range.

He married Viola Gwendoline King at St Agatha's Catholic Church, Clayfield, Brisbane, on 20 August 1931.

On 19 February 1937 the Stinson airliner VH-UHH disappeared mysteriously between Brisbane and Sydney. With the aircraft unaccounted for after eight days, O'Reilly searched the McPherson Ranges on foot, following a private clue. On the second day he found wreckage and two emaciated, badly injured survivors, later the body of a third who had fallen while going for help. Four on board had died immediately when a cyclone dashed the aircraft into tall trees.



That evening O'Reilly hiked ten miles (16 km) through sodden rainforest, returning next day with a rescue party. He assisted in carrying out the survivors by stretcher relay. His name became a household word overnight and he a proficient public speaker through relating his story. O'Reilly was awarded the Albert medal, second class, for civilian bravery.
Bernard O'Reilly Memorial Public sculpture by ...

In 1942-45 he served with the 9th Division, Australian Imperial Force, in the Middle East, New Guinea and Borneo, as acting corporal from November 1944, utilizing his uncanny sense of direction, map-reading skills and ability to navigate by the stars. After the war he worked at various times at the family guest house, which became a Mecca for bird-watchers and for the Department of Forestry. In 1955 he established his own small guest house in the park at Lost World and from 1957 to 1963 also worked for the New South Wales railways. He sold his unsuccessful Lost World establishment in 1963 and returned to the mountains to live out his life, dying in Beaudesert Hospital on 20 January 1975 from heart failure following pneumonia. He was buried in Kerry cemetery. His wife and daughter survived him.


Easy-going, quiet and modest, O'Reilly wrote Green Mountains (Brisbane, 1940), largely through public demand; Charles Chauvel's film, Sons of Matthew (1949), was based on it. Successful as a writer, and encouraged by his family, he published tourist pamphlets and three other narrative works on country life—Cullenbenbong (1944), Wild Rriver (1949) and Over the Hills (1963)—as well as a book of verse, Songs from the Hills (1971).

Select Bibliography
People (Sydney), 28 Feb 1951
Courier Mail (Brisbane), 20 Feb–10 Mar 1937, 21 Jan 1975
Sydney Morning Herald, 11, 16 Mar 1937, 1 Apr 1937, 5 Feb 1946, 21 Jan 1975, 2 Sept 1977
Herald (Melbourne), 23 May 1956, 22 Jan 1975.

O'Reilly Tombstone, Kerry Cemetery, near Lamington, Queensland.

259. = Rev Joseph Rennard ORTON TAS * VIC

Joseph ORTON
EVANGELICAL REVIVALS IN TASMANIA to 1845

1836 to 1840

The Wesleyan work continued to develop steadily, as did the work of the other denominations, although for different reasons. The Anglican work developed because the migrants often came from England. The Presbyterian work developed largely because of a crusade begun by the Rev. Dr. John Dunmore Lang to get many Scottish people to come to Australia, and this influenced Tasmania. (42,)

The Rev. Joseph Orton took charge on 1st February, 1836. He was able to consolidate well on the basis of the spiritual work in progress, acquiring land and establishing chapels in various parts of the island.

He had a special interest in the aborigines, and was especially pleased when two men arrived to work amongst the aborigines at Port Philip. Orton had also to superintend the new work amongst the settlers there. The area spreading out from Port Philip Bay was then called "Australia Felix".


AUSTRALIAN DICTIONARY OF BIOGRAPHY

Orton, Joseph Rennard (1795–1842)

by J. Russell Orton

Life Summary



Birth : 10 October 1795 Hull, Yorkshire, England

Death : 30 April 1842 - at sea

Cultural Heritage : English

Religious Influence : Methodist

Occupation: Indigenous culture recorder; Indigenous rights activist/supporter ; Methodist minister


Joseph Rennard Orton (1795-1842), Wesleyan Methodist missionary, was born on 10 October 1795 at Hull, England, a son of John and Eleanor Orton. While working for a ship chandler in London, he was befriended by a family named Wilkinson through whom he became active in Limehouse Wesleyan Chapel. He found a devoted wife in Sarah Jane Bragg whom he married in 1815. Of their twelve children, four died in infancy.

Entering the Wesleyan ministry in 1826, he was posted to Jamaica, where his concern for the slaves brought him into conflict with the local authorities and landed him in gaol.

Eventually he was released, the case quashed and the local magistrates dismissed. But the damage was done. The foul conditions in the gaol seriously undermined his health and ultimately caused his death. To help him to recuperate, the church appointed him in 1830 to Bury St Edmunds in Suffolk.

Next year he was sent to Australia where the critical state of Methodism called for strong leadership. Time proved him a wise choice.

Arriving late in 1831, he began to infuse order and new life into the struggling church. His men were stationed as far apart as Parramatta and Hobart Town. Supervision involved weeks away from his home in Sydney and travelling was hazardous and exhausting. In 1832, he made the first of four journeys across the Blue Mountains to minister to the settlements springing up in the interior, preaching to all and sundry along the route, including the chain-gangs.

In 1833, on orders from England, he spent ten weeks in New Zealand, visiting mission stations. Fired by his spirit, Australian Methodism gained a new lease of life. Such was the growth that in 1835 Van Diemen's Land was made a separate district, with Orton at Hobart as first chairman. His pastoral visit to Launceston in 1836 was extended to the infant settlement across Bass Strait, where on 24 April he was the first clergyman to preach in Melbourne.

Next year he was corresponding helpfully with the Methodists in the new colony of South Australia. Stirred by the fate of the Tasmanian Aboriginals, Orton published Aborigines of Australia (London, 1836), and pleaded with the new settlers to protect the native population. In their interests he made a special visit to Sydney to secure from Governor Sir George Gipps a grant of land for a mission. His next visit to Port Phillip in 1839 was to help Revs. Hurst and Francis Tuckfield to establish the Buntingdale mission on the Barwon River, and to encourage the young Wesleyan Church in the fast-growing township of Melbourne. Although he was recalled to England in 1839 his departure was indefinitely deferred.

He was sent to Tonga on a special mission but got no farther than New Zealand where he was stranded for months. At the end of 1840 he was back in Melbourne, tending the shepherdless flock until a permanent minister arrived. To the last he championed the case of the Aboriginals, conferring with the protectors, protesting against the travesties of justice he witnessed in court, and preparing reports to send to England. A very sick man, Orton sailed in 1842, but died on 30 April while still at sea. Later his family returned to Australia.

Orton is little known outside his own denomination; within it, he is almost a legend. His saintly spirit has left its mark upon his church. That he saved it, is widely agreed. Its early history in four Australian States is inextricably bound up with his name. More should be known of his gallant efforts on behalf of the coloured people, whose cause he espoused in Jamaica, Australia and New Zealand.

Select Bibliography

J. W. Miller, ‘Joseph Orton’, Journal and Proceedings of the Australasian Methodist Historical Society, vol 7, parts 3 & 4, July 1939, pp 335-54

Joseph Orton papers (State Library of New South Wales).

Citation details

J. Russell Orton, 'Orton, Joseph Rennard (1795–1842)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/orton-joseph-rennard-2526/text3423, accessed 6 March 2013.



http://www.chr.org.au/fpbooks/vol2/chp15.htm



UNDERSTANDING OUR CHRISTIAN HERITAGE

VOLUME II CHAPTER 15
REVEREND JOSEPH ORTON: THE WESLEYAN METHODIST MISSIONARY KNOWN AS "THE JOHN WESLEY OF AUSTRALIA"

By Trish Orton, (great-great-granddaughter of Joseph Orton)


Methodist history in Australia bears testimony to the imprint of Joseph Orton's hand upon the foundation work of the Church. While Rev. Samuel Leigh was Australia's first pioneer Methodist missionary, doing a noble work, Joseph Orton was the builder, building up the foundations of a structure which Rev. James Colwell described in 1904 as "standing broad and strong today". In his book The Illustrated History of Methodism Colwell says: "It is cause for constant regret that justice has not been done to this good man's memory; and that the great work he did for Methodism has never been set before the public. This should be done, if for no other reason than that the Methodists of today may know in some measure, if not in full, what the pioneer missionaries endured in their efforts to preach the Gospel of Peace and to plant Methodism in the Southern Seas."

EARLY LIFE

Joseph Rennard Orton was born in October, 1795 at Hull, Yorkshire, the youngest son of John and Eleanor Orton, and the 7th of 8 children. John Orton held a position in His Majesty's Customs as a 'landing waiter' (examiner in modern terms), thus being employed directly by the king.

In his journal, Joseph Orton describes his parents as pious, particularly his mother, and there is evidence of a respectful relationship with them. When Joseph was approximately 15 1/2 years old, his father died; his mother had died 3 years previously.

After his father died, Joseph stayed with relatives in London. Here his prospects of a position fitting his capabalities were disappointed and he had to accept an apprenticeship as a sailmaker and ship's chandler. His early spiritual training was temporarily lost as he joined in the escapades of the other notoriously rowdy apprentices. On occasion he was rescued by his older brothers, captains George and John on leave between voyages.

Orton was introduced to Methodism by Thomas Wilkinson who was born in Sunderland in 1799. His family moved to London and his mother looked for a Methodist preaching place. A West Indian negro woman guided them to a small room where a congregation regularly worshipped. Thomas and his mother also attended services at Wesley Chapel, City Road, and in the old Spitalfields Chapel.

Mrs. Wilkinson visited Joseph Orton when he was lonely and sick, and when he recovered the Wilkinsons made their home open to him. He and Thomas became friends and they attended chapel together. Here Joseph was converted, joined the Methodist society, and became an active Christian worker. Thomas was still a troubled seeker but Orton encouraged him until he too found Christ.

Orton worked successfully in business in London to the age of thirty and persevered in Christian work, leading to his ordination. He married his devoted wife, Sarah Jane Bragg, in 1815. Their first child, Eleanor, was born in 1817. Altogether they had twelve children, of whom four died in infancy.

ORTON BECOMES A MISSIONARY

Entering the Wesleyan ministry in 1826, Orton was posted to Jamaica in the same year. There he found that the missionaries had to encounter persecution from the slave-holders while ministering to the unfortunate slave population. Orton received a letter from the Clerk of Peace forbidding him, in austere language, from holding meetings after 6 p.m. "I endeavoured" he says, "with prudent firmness to evince my determination of pursuing a course in which I was perfectly justified by law and precedents, having made myself acquainted with the rights of the matter." On the following day he waited on the Chief Magistrate, who told him in the most candid manner that he had been teased by the Church of England Rector into such a course. The Rector alleged that evening services were injurious for various reasons.

This opposition was serious, but undaunted, Orton and his brother missionaries continued their services until an act was passed in the same year, by the Governor and Assembly of Jamaica, prohibiting meetings being held among the slaves after sunset, or the taking of contributions for charitable or religious purposes. This iniquitous Act, obviously aimed at Dissenters, put Joseph Orton in prison for six months. Henceforth he bore in his body the marks of the Lord Jesus - the seeds of the disease which was to carry him to an early grave were sown during his incarceration in a cold, damp and foul prison.

THE MISSION TO AUSTRALIA

On his return from the West Indies in 1830, Orton laboured inthe Bury St. Edmunds Circuit in London, until the call of the Church came to become Superintendent of the South Seas Mission.

The minutes of the Wesleyan Missionary Committee in London,on 23rd March, 1831 read:
"It was stated to the Committee that in pursuance of the resolution of the last meeting, which determined on sending out a person to New South Wales to succeed Mr. Erskine as Chairman of the District, the secretaries had applied to Mr. Joseph Orton, late missionary in Jamaica, to undertake that charge and his reply dated Bury St. Edmunds, March 17th giving his assent to the application made to him was read to the Committee. Resolved: That Mr. Orton be forthwith appointed to the District of New South Wales as Chairman and that such assistance be given to him and his family in the way of outfit as the secretaries may find necessary."

And in a letter to "the missionaries recently departed for New South Wales," May, 1831:
"Dear Brethren, Since your departure the Committee has agreed to send Mr. Orton to New South Wales, and have appointed him Chairman of the District. After his arrival, you will therefore consult him upon everything relating to the mission and act under his direction as the appointee of the Committee and one whose experience of missionary toil in the West Indies has peculiarly qualified him for the situation." The family left England in May 1831. On his way to Sydney, Orton spent several weeks in Hobart Town, where he assisted the Rev. Nathaniel Turner. The delay was due to the tardy discharge of The Auriga. Concerning Sydney, Orton records "When I arrived in the District in December 1831, the cause (Methodism) was indeed low with but little prospect of success, excepting in Van Dieman's Land - and even in that place the Society at Hobart Town was in a disturbed state. My path in Sydney was at first exceedingly rough in endeavouring to raise the tone of discipline - and my duties arduous on account of having the entire business of the Islands upon me". (Journals, v. i. p. 221) At another time he wrote "I met a people whose suspicions as to the character of a Wesleyan missionary had from circumstances been excited, and of which I, in some measure, became the subject."

The book Great the heritage states that "A new lease of life came to the colony with the arrival of the Rev. Joseph Orton in December 1831," and the spirit in which his work was done may be gathered from his own words - "My duty to the cause of God and to the Committee is paramount to any mere private feelings of kindness or apparent charity."

In March, 1832, in his letter to the Committee in England, he writes:
"Three more missionaries might at this moment be employed very usefully in this Colony. In Sydney there really must be a second preacher appointed. Here is a population of more than fifteen thousand, and there are but two Churches and one Dissenting place of worship besides our own. We have two places of worship - that is, Chapels - besides several other places, where we are called to officiate, and but one Preacher stationed here, whose time is much taken up with matters referring principally to the islands, and which will increase upon the person who has the charge of this District, in proportion as this Colony rapidly rises in importance and our Island Mission Stations extend and increase."

ACROSS THE BLUE MOUNTAINS

Orton threw himself heartily into his work and found relief from his administrative burdens in visiting places where no Wesleyan missionary had yet preached. For instance: "This morning (Sunday 19th August 1832) I commenced Divine Service for the first time at Botany Bay."

Joseph Orton was not a man to miss the opportunity of extending the sphere of the usefulness of the Church to "the regions beyond". Within a year of his arriving in Sydney, representations were made to him of the promising field that offered itself west of the Blue Mountains.

From the District Despatch Book p.170 we learn that that he forwarded the following to London in 1832:

"For several months I have been repeatedly solicited to visit the district of Bathurst, about 120 miles from Sydney. My many pressing duties in Sydney have hitherto prevented my compliance, but I have now made arrangements to visit them in a few weeks. We have several friends residing in that district who are very desirous that a missionary be stationed among them and who have promised very liberally to his support. I believe there is an opening for extensive usefulness. The result of my visit will enable me to give more decided information and I hope to possess myself of interesting facts as to the state of prospects regarding the wretched aborigines of the neighbourhood over whose miserable condition my bowels yearn with deepest concern. I judge we are verily guilty concerning this portion of the brotherhood. Providence has brought us to them and we are literally driving them from us. Something must be done for them. The incidents of my visit shall be duly transmitted and I have no doubt that they will be such as will induce you to afford us additional help in this increasingly important Colony, especially for the miserably degraded heathen population."

Orton's arrival in Bathurst in October saw the genesis of the Methodist Church in that district, with class meetings and the first church services. The private diary of the Rev. Walter Lawry shows that he visited Bathurst with his brother-in-law Samuel Hassall and preached there as early as October 29th 1820, but Lawry's visits appear to have been purely missionary in character and there is no indication that he left behind anything in the way of church organisation.

Orton and his travelling companion Mr. S. Terry, set out for Bathurst on Monday 29th October 1832. Terry owned an estate at Mt. Pleasant, near Castlereagh, 36 miles from Sydney, and also a farm at Queen Charlotte's Vale at Bathurst. They spent a couple of nights at Mt. Pleasant, where Orton conducted a service. On the intervening day, he visited and preached in the little chapel built by John Lees at Castlereagh - the first Methodist place of worship erected in Australia.

The next day, they travelled 56 miles and arrived at Collitt's Inn, after a slight detour, where Mr. Orton conducted a service for "the family and domestics" - to use his own words.

The following day's journey ended in Sidmouth Valley near Tarana at "Rainville", the residence of Captain Raine, by whom they were hospitably entertained. Here they made the acquaintance of Mr. William Lane who had heard they were coming. Lane came from the Nepean and settled in the vicinity of Tarana about 1828. Orton described him as "a member of our Society" and found in him a warm admirer and friend and a staunch supporter of his work. With a promise from the missionary to visit his homestead "Taranah", Mr. Lane offered to accompany the visitors to Bathurst.

The visiting missionary gives a most interesting description of the country around Bathurst.

"The plains of Bathurst extend for several miles in length and breadth with scarcely the appearance of a shrub. The surface of the plains is pleasingly undulated and covered with verdure affording excellent pasturage for the sheep; flocks of which are to be observed in every direction under charge of the shepherds of their respective proprietors. The country around the plains is exceedingly fine, well wooded (though not encumbered) and intersected by numerous refreshing rills of water in meandering directions generally tending toward the Macquarie River. A great proportion of the soil is exceedingly good and fit for any agricultural purposes, requiring but little artificial aid. The atmosphere is very clear and the climate is mild and salubrious though occasionally subject to keen frosts, heavy falls of snow and severe thunderstorms... Upon the whole, this part of the country is conducive to bodily health and pecuniary profit. Its inviting character has allured a considerable population of settlers of various grades, the industrious of whom are reaping the ample reward of their persevering toil." The party reached Bathurst on Saturday, November 3rd 1832; where a few hours later Orton met the Anglican minister, the Rev. J.E. Keane who conducted services in a barn while a church building was being planned.

"ORTON PARK"

Mr. Orton attended the Church of England service on the Sunday morning and in the afternoon preached to the men on Mr. Terry's farm which was eight miles from Bathurst. On Monday he rode with Captain Raine and Mr. Lane through Queen Charlotte's Vale, where the latter had bought a property of 120 acres, on which he intended to build a house to be called "Orton Park" as a compliment to Mr. Orton, and also erect a chapel there. Lane's homestead "Orton Park", remains as a reminder that a pioneer Methodist missionary once 'passed that way' and left an abiding impression upon the heart of a friend and on the life of a district.

The preacher paid a profitable visit to 'Springfield', Mr. William Tom's house, conducting a service in the home and baptising two of Tom's children. He also organised a society class of five members with Mr. Tom (afterwards known as Parson Tom) as leader. Springfield, which is 27 miles from Bathurst on the Orange road, figures prominently in the subsequent religious history of the district and was the virtual centre of the Orange gold fields. Joseph Orton certainly possessed the gift of a true leader in his development of strategic centres for further advance. On the return journey to Bathurst, Orton breakfasted with Mr. George Hawke and Mr. John Glasson who initiated him into the mystery of making "damper". These two, along with Mr. Tom, were the great stalwarts of early Methodism in the Orange Circuit.

On his way back east to Sydney, Orton saw Mr. William Walker, who had formerly been in charge of the Mission to the Aborigines but had resigned and settled on a grant of land. In a long conversation with Walker, Orton formed the opinion that "he had been judiciously managed by those placed over him."

The journey had occupied three weeks, and of it he wrote "I have found my heart engaged for the welfare of the people. Surely the Lord will bless the means which my visit afforded a people, who but seldom hear the Gospel preached. If but one soul be saved by these occasional visits and services my labours as an instrument in the hands of the Lord will amply be repaid."

The District Letter Book III (Mitchell Library) p. 110 has a letter from Orton to the Rev. J.A. Manton: "I do not know when I was more blessed in my work than the other day as I returned from Bathurst. I spent a day on the roads with the gangs and performed service in three different parts of the road to separate gangs. I had a hard day's work, but a blessed season, and though tired in my work, my encouragement was the almost certainty of not having laboured in vain in the Lord... Labour on and offer all your works to God."

Mr. Orton forwarded the following official report to the Missionary Committee in London on his return from Bathurst:
"I am of opinion that a missionary might be employed to great advantage in that part of the country. We already have a society there organised by myself consisting of persons who were members of our Society in England and who have been in the habit of meeting together as regularly as circumstances would allow and have done credit to their Christian profession though destitute of the public means of grace or pastoral attention. They have pledged themselves to do all they can for the support of a missionary if one be sent. At all events, they intend to erect a chapel and one gentleman has promised £50 towards its erection and I am persuaded that others will come forward liberally. However, whether we station a missionary there or not, they must have some attention as well as that part of the country in general. I therefore purpose that they shall for the present have a quarterly visit from one of us, the expense of which visits, calculating that we take the circuit horse, will be a little more than £20 a year. This amount, I have no doubt, will be met by subscriptions from our friends here." - District Despatch Book p. 178. The reference to 'the circuit horse' is amusing when one considers the size of the circuit!

SECOND AND THIRD VISITS TO BATHURST

Although his hands were very full, Orton carried the needs of Bathurst upon his heart and in November 1833 took the first opportunity of visiting the district again.

He left on November 1st, accompanied by Mr. Terry, and again preached to two chain gangs near Collitt's Inn, visited Mr. Walker at O'Connell Plains and Mr. Lane at "Orton Park". His usual practice was to preach every evening and at every opportunity he had. He was back in Sydney on Tuesday 12th November, the pressure of his official duties as General Superintendent of Missions and Chairman of the District, no doubt preventing a more extended visitation.

Mr. Orton's third and last visit to Bathurst was associated with important matters concerning a church site and the erection of a chapel, and the appointment of a resident minister. He left Sydney on October 16th, 1834, and on the way he seized the opportunity of preaching to the stockade chain gang and to the 350 men at the Junction Stockade.

On the Sunday he preached in the church at O'Connell Plains which had been built at his own expense by the Rev. T. Hassall, an Anglican minister who had entered upon farming pursuits there. Hassall made the building available for Methodist services. Orton went through heavy snow the following day to Mr. Walker's farm where he baptised an aboriginal woman. Mr. Lane met him on his way to Bathurst the next day and piloted him through the Macquarie River which was running strongly with melted snow. He preached the next evening (most likely at Orton Park) and "had a spirited and profitable conversation with Mr. George Hawke whom he pronounced 'a good man' with 'a kindred spirit'.

On the Friday he inspected a block of land that Mr. Lane was giving as a church site and declared it to be "an eligible piece of land". In his diary he has this entry dated October 24th 1834: "Inspected land promised by Mr. Lane, bounded on the east by Bathurst Road leading down to banks of Queen Charlotte Vale Ponds; frontage 10 rods. On West and North by Lane's farm and South by allotment No. 13 (Mr. Brown's).

On Saturday October 25th, Orton preached at a Scotchman, Mr. Johnson's, residence at Queen Charlotte's Vale. The next day, Sunday, he conducted a service at Lane's home where a larger and attentive congregation gathered. He preached from the text "What shall I do to inherit eternal life?", and at the close of the service baptised Lane's child. In the afternoon he officiated at what seems to have been the first Methodist service at White Rock. He spoke upon the text "Godliness is profitable to all things".

On Monday 27th October Orton, accompanied by Mr. Glasson, paid a visit to Mr. Keane and inspected the Holy Trinity Church then in course of erection at Kelso. Then, the same day in company with Lane, and probably Glasson, he journeyed to Springfield and baptised William Tom's twin children - Ellen Wesley and Emma Fletcher. He preached afterwards and stayed the night with Mr. Glasson "in his bark tenement", half a mile from Mr. Tom's.

A prayer meeting was held at Mr. Lane's at "Orton Park" on the Thursday, when, to quote Mr. Orton, "the Lord was pleased graciously and powerfully to manifest His presence." A meeting was held at the close to discuss the matter of the appontment of a minister and the building of a chapel, mission house etc. Amongst those present were Messrs. Lane, Tom, Hawke and Glasson. They were unanimous in their decision to let nothing stand in the way of securing a minister and of carrying out their building project. Generous offers of support were made toward the upkeep of an unmarried missionary. Mr. Lane's offer of an acre of ground was gratefully accepted and arrangements made for plans to be prepared for a church building to measure 40 ft. x 30 ft. Orton later wrote to Governor Bourke on behalf of the Bathurst Society, pointing out that for some years it had met in private homes in the neighbourhood for worship and requesting two allotments of land for a church and dwelling and suggesting that W. Lane Esq. of Bathurst be permitted to confer with the District Surveyor regarding same." From this, and the entry in Orton's diary on October 24th, already quoted, it would seem clear that Mr. Lane's promised gift of land was at Orton Park and not at Bathurst.

The first Methodist service was held at Macquarie Plains on Friday, October 31st at the home of Mr. West. Orton preached from Romans 8:6, and conducted a service at the Bathurst hospital the next day. On Sunday, November 2nd he preached in Bathurst in the morning and in the afternoon to a crowded congregation at the home of Captain Raine near Orton Park. Writing of the service, Orton says "the large drawing room was filled with persons who all seemed attentive and I trust the Spirit of God conveyed His own Word with power to some hearts."

Writing from Sydney, Orton sent the following to London, dated 19th Nov. 1834:
"I have just returned from a pastoral visit to our little society at the interesting and promising settlement of Bathurst, situated about one hundred and thirty miles interior from Sydney over a very broken and extensive range of hills called the Blue Mountains... My journey afforded me an opportunity of preaching the Gospel to many who very rarely are favored with hearing the Word of God. It is my practice on these journeys to offociate at the end of every daily stage whether at an inn or a private establishment; and on all such occasions every facility is afforded for assembling the people, who willingly come and thankfully receive the message of mercy.

"My attention is particularly directed to the road parties and iron gangs which consist of men convicted of offences committed in this country, who are sentenced to penal labour and are employed in making and keeping in repair the interior roads. They are interspersed over the country in parties of from fifty to three hundred in number... Whenever I have officiated among them, they have appeared to give profound attention, and in many instances have been suffused with tears whilst listening to the offers of Divine mercy to vilest of sinners... It gives me pleasure to be able to state that the members of our little flock at Bathurst continue to hold on their way, though they have to endure great privation and are exposed to great temptations and danger in the want of the ordinary means of grace and of pastoral attention for which they are very anxious, so much so, that they have renewed their former pledges with increased and praiseworthy liberality, with a view of establishing a regular station and supporting a missionary in that part of the country... "They have in contemplation the erection of a chapel without delay. One gentlemen, Mr. William Lane, has given to the Society an acre of ground, in a very eligible situation and a subscription of £50. Other friends have come forward in a manner proportioned to their circumstances and the present list of subscriptions will enable them to proceed without embarrassment." Orton went on to "again beg that the bequest of the Bathurst friends may be complied with by sending them a missionary without delay." (Methodist magazine 1835, quoted in Colwell's History of Methodism. ) The Committee responded by appointing the Rev. Frederick Lewis who reached Bathurst on 21st May, 1836. He had as fellow voyagers to Australia the Revs. John McKenny and D.J. Draper, who both figured prominently in the early Methodism of Australia.

On the arrival of Mr. Lewis in Bathurst, the Anglican Church was placed at his disposal. A fine spirit of religious tolerance characterised the various denominations. In the late Mrs. Busby's Memoirs, Bathurst in the Thirties, we find this:

"The Wesleyan communion had the use of the Scotch Church on Sunday afternoon: and the Anglican Chaplain, Rev. Mr. Keane, and the Scottish clergyman, used frequently to worship with the Wesleyans. One Sunday afternoon, the Rev. F. Lewis, the first Wesleyan minister in Bathurst, had in his congregation these two clergymen and the Rev. Mr. Saunders, of Sydney (the only Baptist minister in Australia then), who was with his wife on a visit to the Kelso rectory. This fine spirit of Christian brotherhood among the clergy was not without its effect upon the people, and sectarian rivalry was unknown."

The long-awaited chapel was officially opened on 10th October 1837, by the Rev. J. McKenny who had succeeded Orton as the Superintendent of Missions in the Colony in 1836. Orton, who was then in charge of the Hobart District, whilst continuing to hold the position of General Superintendent of Missions in Australia, sent a message of congratulation for the opening and wished prosperity to the cause at Bathurst.

ORTON'S WORK IN SYDNEY

In his official letter accompanying the minutes of the District Meeting of 1834, Orton as Chairman writes: "With regard to the cause of religion amongst us in this district, I cannot state anything of a very flattering character; but I think I can confidently state that though our improvement is very gradual, it is manifestly certain; therefore - especially considering the depraved community in which we labour - we have occasion to thank God and take courage." In September of the same year he writes in a hopeful strain: "The spiritual state of the District is gradually improving and wears a more encouraging aspect than formerly. In Sydney, the Lord is evidently moving in the hearts of the people. The congregations of late have very much increased. The members of our Society appear to have much more stability and devotedness to the cause of Chrust, many of whom are earnestly panting after the fullness of the blessing of the Gospel of Christ." (District Despatch Book)

This period also marked a great advance in Sunday School work, and witnessed the first attempts to deal with this important department of the Church in a statesmanlike manner. On Whit Monday, 18th May, 1834, a public meeting was held in Princes-street Chapel, with Mr. Orton in the chair, when a scheme for the formation of "The Wesleyan Methodist Sunday School Society of Sydney" was adopted, thus superseding the almost defunct Sunday School Union. The prime mover in this organisation was Mr. George Allen, who drafted the rules, saw the Society safely launched, and acted as General Secretary for some years.

In his 1834 report Orton wrote: "My hopes are sanguine as to the advantage likely to accrue from our Sunday Schools. In Sydney they have greatly increased; two years ago the number of children did not amount to thirty; and now they are upwards of two hundred, conducted by an adequate number of indefatigable teachers, and under the direction of an efficient Committee."

Writing on Thursday 15th January 1835, Orton says: "This evening the Love Feast was held in Princes-street Chapel. At the commencement, the meeting was rather dull; about nine o'clock there was an evident feeling among the people, which gradually increased. I requested that those who were really seeking the forgiveness of their sins, would simply express their feelings, and many were led to do so. The expression of feeling so much increased, and it was getting late, I concluded the public service and requested as many as thought proper to remain. The penitents were collected near to the pulpit, and we recommenced our supplications. The Lord was pleased to answer prayer. The meeting continued until a little after midnight, during which time a most powerful manifestation of the presence of God was felt. Six persons found the pardoning mercy of God: principally young persons; amongst whom it rejoices my heart to record was my own beloved daughter... I count this blessed season the beginning of better days amongst us as a Society. My heart is excited more ardently than ever to cry "Lord, revive Thy work.' " The next day he writes that the District meeting had been attended with much more Brotherly affection among the Preachers, and many refreshing seasons from the presence of the Master of Assemblies.

The District Minutes of 1836 contain expressions of gratitute to Almighty God for His continued blessing. The membership had not largely increased owing to removals and the cutting off of several "merely nominal members". "We have, notwithstanding, the happy assurance of an increase in piety, unity, and stability throughout the Societies. We likewise have reason to believe that our excellent economy is better understood, cordially embraced, and more conscientiously observed than has been the case in times past; which may be viewed as a pleasing feature, particularly as having a prospective reference to the prosperity of our cause in these increasingly important Colonies. ...

"Considering the mixed classed constituting this community - the prejudices arising therefrom - and the consequent nature of the soil, which our Divine Master has called us to cultivate, we have reason to thank God and take courage." That the Society did great work was apparent. It gave prominence to Sabbath School work, it jealously guarded the character of its agents, it did much to spread Scriptural knowledge, in addition to teaching many to read, and it trained as useful workers in the Church, men and women whose names have become household words, and who have filled important public positions in the State.

VAN DIEMEN'S LAND AND MELBOURNE

In 1835 Van Diemen's Land was made a separate District. Orton was appointed as Chairman of the new District, the Hobart Town Society having pressed for his appointment. He retained the office of General Superintendent of Missions.

On 24th January 1836 Orton left Sydney, which had been his principal sphere of work for the previous four years, and where he had passed through many trials and endured racking anxiety on behalf of the Church. But he was sorry to leave "a loving people".

In Hobart, at the earliest opportunity, in April 1836, Orton, in company with John Batman and his wife who were intending settlers, left for Port Phillip. Orton's visit was to make enquiries relative to a suitable place in which to form a settlement for the Aborigines, the District Meeting of 1835 having passed a resolution to that effect. While waiting to embark on board The Caledonia at George Town on the north coast, Orton had to sleep as best he could on the floor of the hotel as the place was so full of settlers on their way to Port Phillip. But before he retired, he preached to about thirty persons from Romans 8:6.

They anchored eventually in Port Phillip Bay on Wednesday 20th April 1836, and shortly after proceeded up the 'Yarra Yarra', still accompanied by John Batman and his family. The first meal was made in the tent of Dr. A. Thompson, a medical advisor and catechist who arrived in March 1836 and read prayers on the 27th, and who was an old acquaintance of Orton's. Orton met the notorious Buckley on the way to Dr. Thompson's, and later held several interviews with the natives, with Buckley interpreting as he did for all the settlers.

On the following Sabbath, 24th April, Orton preached twice on Batman's Hill. He was the first Wesleyan minister to preach in Melbourne (at that time known by many names, including Bareberp!) The Presbyterian Dr. Thompson, future Mayor of Geelong, "raised the tunes and led the singing". John Pascoe Fawkner's diary records the comments of the catechist: "Mr. Orton preached twice this day and Dr. Thomson declares his sermons were most eloquent, and that I lost a treat in not hearing them". Orton himself described the service thus:

"At eleven o'clock the people of the settlement were assembled for public worship on the premises of Mr. John Batman. The service was commenced by reading the Liturgy of the Church of England, after which I addressed the audience from the young ruler's question, 'What shall I do to inherit eternal life?' At the conclusion of my discourse I took occasion to dwell on the propriety of a consistent deportment on the part of the settlers in this new settlement, particularly enjoining them to acknowledge God in all their ways, that they might ensure the Divine blessing with their undertaking; otherwise they might expect His curse in all they undertook. In the afternoon, the people again assembled, to whom I preached from John 1:12. The number of Europeans present was greater than in the morning, but the largest portion of my congregation consisted of natives, about fifty in number, who sat very quietly during the time of service, and seemed particularly interested by the singing. I took the opportunity to make an appeal to the intelligent part of my audience in behalf of these poor depraved creatures, among whom they had come to reside, and whose land they had come to occupy; endeavouring to show their incumbent duty to use all possible means to promote their temporal and spiritual welfare. I have not been more interested in any sight than the one presented this afternoon. My soul truly went out after their best interests. I felt as though I could sacrifice every personal comfort for their welfare. I longed to be able to communicate my views and feelings to them. I could but pray and anticipate the happy day when these poor creatures, or at least their rising progeny, will come to a knowledge of the truth and participate in the blessings of the light of the glorious gospel."

ESTABLISHING A MISSION

The next day Orton set out with Mr. Ferguson, whose sheep station lay ten miles from the settlement and was under the charge of six shepherds, to whom he read a portion of Scripture and engaged in prayer. He then wrapped himself in an opussum rug, "and laid me down to rest in a small, rush hut, 7 feet square with two other persons." On Wednesday he returned to the Settlement, and conversed with Mr. Batman and Dr. Thompson regarding the establishment of the Mission, and the erection of a place of worship for the Europeans near the Settlement. They expressed their approval, and pledged themselves to liberal subscriptions.

Orton then returned to Hobart Town, resolved to recommend to the Committee the early establishment of a mission for "these wretchedly degraded creatures: who are literally vagabonds upon the face of the earth. Not only are they without any knowledge of God: but so far as I could discover, without any but the most imperfect notion of a Supreme being, or vestige of religious form; not even any description of superstitious observance. They have however an idea of a future state, for they decidedly hold the doctrine of transmigration, and since Europeans have settled among them, they seem to have imbibed the ludicrous notion that the white people are their ancestors returned to them - and that after they die they will 'jump up white man'." The notion was not ludicrous to the natives, who were trying to explain how easily some Europeans learned the native language and customs. Further confusion and ill-will occurred for the natives when the whites refused to share their goods with members of their own tribe!

In his correspondence with London in August 1836, Orton says: "I am conscious that such a mission will be attended with difficulties peculiar to their awfully degraded condition. Enough to discourage every effort except those made in obedience to the Divine mandate "Go ye into all the world and preach the Gospel to every Creature" and proceeding in humble dependence upon Divine influence and in the fullest confidence of the truth of God's Word."

Orton wrote many letters to Lt. Governor George Arthur, Sir Richard Bourke and Sir George Gipps concerning the establishing of a mission to the aboriginal natives of New South Wales under the auspices of the Wesleyan Missionary Society. He asked for a suitable portion of land in the vicinity of Port Phillip and for financial assistance. In May 1838 Orton visited Sydney to lay details of the church's case for official aid before the new Governor, Sir George Gipps, who approved of a mission being established near Geelong, under the general superintendence of the Reverend Mr. Orton.

Gipps granted two square miles, which would revert to the Crown if the venture failed, and also a pecuniary grant. It was further agreed that no European could settle within five miles of the Mission.

The Rev. Francis Tuckfield and the Rev. W. Hurst were appointed to lead the Mission.

Orton was again at Port Phillip on April 18th, 1839, where he was met by Mr. G. Lilley. "A very considerable town," he says, "has risen up by enchantment. When I was here three years ago there were but two houses of any consideration whatever, and they were comparative hovels. Now I find a town occupying an area of a square mile; in which are several hundred houses, many of which are spacious, well-built edifices; with a population of two thousand inhabitants, enjoying most of the comforts of life, and all the advantages of our excellent political economy."

Orton set out with Tuckfield for a tour of the country round Geelong. A tedious journey, extending over three days through primeval forest, brought them to the site of the intended town of Geelong; where they found only half a dozen settler huts. On the following Sabbath (May 5th, 1839) service was held in Mr. Fisher's store, several natives attending the morning service. On the following Thursday they inspected the ground which Mr. Tuckfield thought suitable for the proposed settlement, situated on the Barwon River, 39 miles from Geelong. The station, of 64,000 acres in area, was named Buntingdale, after Dr. Bunting who was a secretary with the Wesleyan Missionary Society in London, and operations began successfully.

ORTON'S SECOND AND THIRD VISIT TO THE MISSION

On his second visit, in December 1840, Orton wrote: "The state of this Mission has dwelt heavily upon my mind... and after prayerful consideration I can see no reason to alter the views which I have plainly expressed. Less attention should be given to the comforts of a domestic nature, and a very great deal more to the important and sole object of the Mission."

In May, 1841, he again was on a tour of inspection, and thus records his impressions:-
"At 7 o'clock the bell rang for morning worship, when nearly all assembled for prayers, which they concluded with the Doxology, which had been translated by Mr. Tuckfield. My visit to the native school this morning was very gratifying. There were in attendance 17 boys and 12 girls under the care of Mr. Tuckfield. The system of teaching adopted approximates to the British Union or Lancastrian. After attending to their lessons they were arranged for catechetical instruction. At the conclusion of the school they sang to the 'Old Hundred' tune, the Doxology as translated by Mr. Tuckfield. Their vocal performance was pleasingly correct. At command they all knelt, and I prayed with them; though in a tongue incomprehensible to them, not so to the Omniscient Being." "Though their attention to the European service is of course merely formal, it is notwithstanding pleasing to observe their apparent seriousness and sedateness during the worship - attending to great exactness to all the postures of the whites standing, kneeling, sitting, etc. Not only do they know the return of the seventh day, but some of them have an idea of the sacredness of the day.

"An intelligent native chief, who is in the habit of attending religious worship regularly, on one occasion went to some of the settlers to remind them of the Sabbath and the time of worship. I regret to State that some of them said that it was of no service to go to church, and endeavoured to dissuade him (the chief) from going - but he persisted in going himself, emphatically telling them that if they did not go 'they would by and by go to the bad place where they would burn in plenty of fire'."

MR. HURST WITHDRAWS FROM THE MISSION

Mr. Hurst withdrew from the Mission after a few years, convinced it was hopeless and his labours were fruitless. The deep-rooted prejudices of one tribe against the other, the jealousies, superstitions and quarrels of the Aborigines made him feel there was little hope of them associating together peaceably. But the most formidable obstacle in the way of the conversion of this people was their connection with the worst class of Europeans.

In his correspondence to Charles Joseph La Trobe on 7th May, 1840, Rev. Hurst writes:
"We are fully convinced that the tribes in the immediate neighbourhood of the Mission Station have decreased during the past year at least ten per cent. This arises principally from their connection with the lower orders of white people. Several have died of disease, the result of promiscuous intercourse with the shepherds and hut-keepers, some have died in the ordinary course of nature, and a few have died in war. We are not aware that there are more than two children under 12 months of age in the three tribes before spoken of. It is true there have been births, but the children were half-caste and have therefore been destroyed. "Upon a review of the whole, we are decidedly of the opinion that unless prompt and decisive measures are taken to preserve these degraded and deeply injured tribes, in a very few years they will be entirely extinct." But Tuckfield was unwilling to abandon the enterprise as a failure and wrote:

"It is a matter of thankfulness to Almighty God that at no former period did this Mission present such an encouraging character as it does at the present. And during the whole of the year the general behaviour of the natives towards each other, the Colonists, and their Missionary, has been such, as not only to afford very great pleasure, but to warrant the conclusions that the best mode of improving the moral and social condition of the Aborigines of this land is that of separating the tribes, and treating them as small independent communities... The religious improvement of the natives is also beginning to present a very encouraging aspect. During the year selections from our Conference Catechism have been printed in their language, which have been of great service in conveying Divine Truth to their understanding. Their occasional meetings for prayer before they retired to rest, the repeated invitations which the Missionary has received to come and pray with them, their attention to private prayer, and the improved manner in which they observe the Christian Sabbath, are circumstances sufficient to shew that they enterrain a regard for religion, and that the Spirit of God is at work upon their minds... The temporal department of the Mission is carried on at present with one white man and the natives, and is progressing well. They can grow sufficient wheat, potatoes, and other vegetables for the Station; and it is gratifying to witness the rapid improvement of the men and boys in almost all kinds of manual labour connected with the cultivation of the soil. And it is equally pleasing to see the women engaged at their needlework, making clothes for themselves and their families. The flock of sheep under their care prospers well also, and is rapidly increasing, amounting in all to 550, although the establishment has been supplied from it with mutton for the last four months." - (District Minutes, 1844).

THE INATTENTION OF OUR CHRISTIAN GOVERNMENT

Orton, Tuckfield and Hurst had seen the plight of the natives at first-hand, and Orton appears to grow in his understanding of it. In October 1838 he wrote to London:

"The procedure of the British Government towards the Aborigines of the respective countries which have been colonized under their authority is a subject demanding the most serious and close attention. I hesitate not to state my opinion that the inattention on the part of our Christian Government towards the common rights and spiritual interests of the natives, particularly of these colonies, who have been literally driven from their locations and means of subsistence and there left to perish or worse than that, amounts to an act of injustice which will not fail to move the retributive justice of that God whose province it is to judge among the nations of the Earth with righteousness and equity.

"Much less than one tithe of the revenue from the sale of lands, of native territory, would have afforded ample sustenance, protection and instruction for the natives, and thereby colonization might have been turned to the best account, rather than a reproach and curse so far as our conduct to the aboriginal inhabitants is concerned.

"I have been spending as much of my time as possible in getting acquainted with the language, the manner, customs, etc., of the natives. I have found it to be exceedingly difficult, not having an interpretor nor any part of the language written. I have however got at so much of their language as will enable me to talk with freedom on almost any common subject.

"How to convey spiritual instructions to the mind at present I am almost at a loss to know. This difficulty arises from the paucity of words that there appear to be in their language. I have at times endeavoured to take advantage of some of their superstitions and incantations to convey the more correct and important truths of the Gospel to their minds. When I have taken their own notions as a medium to convey instructions, some have appeared to receive what had been said with credit, while others have expressed their surprise at my attempting to correct their errors and destroy the notions which they had received by traditions from their fathers, having such an imperfect knowledge of their language and being so short a time among them. "Some few days since, I walked about a mile and a half for the purpose of having an interview with a person whom they call 'Wer-e-rup'. He is they say, perfectly acquainted with almost all diseases and their cures, and in case of death if he can be brought on the spot in a short time after the spirit leaves the body, he can bring the individual alive again. This he does by flying after the spirit and bringing it back."

ABORIGINES EATING A CHILD, TUCKFIELD SENDS FOOT TO LONDON

Rev. Francis Tuckfield sent a parcel containing the foot of a black child, the body of which the blacks of Port Phillip were found eating:
"This is one, out of many, of the direct evidences which we have that the poor degraded aboriginal inhabitants of (southern) Australia are cannibals, and that of the grossest and most shocking description. That this evidence may speak volumes in their behalf among the friends of missions in England is the prayer of yours..."

THE GOVERNMENT AND THE ABORIGINES When Orton wrote to London in Ma

y 1839, he said,
"There are difficulties connected with the prosecution of our mission to the Aborigines which nothing but self-denying perseverance in simple and firm trust in the declarations of divine truth can encourage the labourer to hope for success. "The migrating habits of the natives is not the greatest difficulty to contend with. The Government is fast disposing of their lands - in addition to which an Act has been passed by the local Legislature, commonly called the 'Squatter's Act', under which settlers may establish themselves in any part of the extensive territory of New South Wales, and no reserve whatever of land is made for the provision of the natives, neither in securing to them sufficient portions of their own native land as hunting ground, nor otherwise providing for their necessities. The result of which is that the natives who remain in the neighbourhood of the settled districts become pilfering - starving - obtrusive mendicants, and after enduring incalculable deprivations, abuses and miseries will gradually pine - die away - and become extinct, leaving only an eternal memento of a blot upon the justice, equity and benevolence of our Christian Government, for no adequate provision is made for them.

"The design of the scheme of the Port Phillip Protectorship may be good, but it is cramped in its operation for want of a well digested, liberal and extensive plan. The means to carry such a plan into efficient operation might and ought to be furnished by the local Government... "On the other hand those natives who may be driven back to the interior must encroach upon the boundaries of other hostile tribes, by whom they will be murdered and exterminated.

"Thus as enterprising settlers extend themselves, under the sanction of the Government, the great object of missionary enterprise will be defeated unless some measure be speedily adopted by the Government to prevent the evil. It certainly must become a great national question; to regulate over-extending colonization, and to make suitable provision for the aboriginal nations and tribes, who may be thereby encroached upon - as much so as was the notable slave question, and nothing less than the 'hue and cry' of persevering Christian philanthropists will (I am apprehensive) move the Imperial Parliament to the consideration and adoption of measures on a comprehensive and liberal scale likely to be efficient in their operation.

"The humble individual who thus writes is a personal observer; one who feels keenly and bewails bitterly the oppressions and abuses to which these poor creatures are subject, and though the appeal be humble in its character, it is most sincere - urging Christians and Philanthropists to cry aloud and spare not until a Christian nation is raised to exert herself to obviate so sinful an evil, and thereby avert the wrath of that righteous God who most assuredly heareth the voice of our brother's blood."

In July 1839 Orton wrote:
"The more I know of the condition of these poor creatures the more deeply I commiserate their miserable condition; which is certainly augmented by the settling of Europeans among them under the sanction of the British Government, whch ought rather to be the means of ameliorating their temporal as well as spiritual condition.

"With due feelings of respect to the Government whether in the Home or Colonial Department, I venture to assert from personal observation that there is a culpable deficiency in the provision made for the Aborigines of countries colonized under British authority. The land is either sold, or tickets of occupancy granted under the Licensing, or Squatter's Act, to settlers who have now extended themselves over hundreds of miles. The natives are consequently dispossessed and dislodged, their vegetable food is destroyed by the grazing of stock, and their game is driven beyond their reach; so that they are in a state of starving mendacity; haunting in considerable numbers the townships which have been formed within their boundaries, becoming a tax upon the inhabitants, and presenting themselves as heart-rending objects of misery to everyone possessing a spark of philanthropic feeling. Can it be a matter of surprise that they are often detected in acts of petty pilfering for the sake of gratifying their pining appetites!"

But in spite of this accumulation of insight and passion it was not to be. For nine years Tuckfield laboured, but in 1848 Buntingdale joined many other such ventures in apparent failure. There have always been, however, many among the "rising progeny" of the Aboriginal people who have been grateful for these Christian workers who have led them into the light of the Kingdom of God.

Orton himself embarked for England in 1842, with his wife and children. Rounding Cape Horn he died and was buried at sea. He was 46 years old. The "John Wesley of Australia" he is called, travelling to Bathurst, Maitland, New Zealand, Hobart and Melbourne, and always ready to preach (whether to chain-gangs, natives or free settlers) the salvation which God has set forth in Jesus Christ.

Bibliography

Australian Dictionary of Biography, Volume 2, entry for Rev. Joseph Orton, published in 1979 by Melbourne University Press. A Brief Introduction to Rev. Joseph Orton 1795-1842 and His Wife Sarah by Dr. Noel Orton (my father). This has not been officially published. This was part of his draft copy of his book of Rev. Joseph Orton which he was working on when he died in July 1983.

The Illustrated History of Methodism by Rev. James Colwell. Published in 1904 by William Brooks and Co. Limited, Printers and Publishers.

Historical Records of Victoria, Vol. 2.A. Published in 1982 by Victorian Government Printing Office. A Century of Victorian Methodism edited by the Rev. C. Irving Benson. Published in 1935 by Spectator Publishing Company, Melbourne.

Great The Heritage. The Story of Methodism in N.S.W. 1812-1975, edited by Kath Whitby and Eric G. Clancy. Wholly set up and printed in Australia by E.H. Enterprise Holdings Pty. Ltd., 28 Ewan Street, Mascot, NSW, 2020, for the Divison of Interpretation and Communication of the N.S.W Methodist Conference, October, 1975.

After One Hundred Years The Centenary of Methodism in Bathurst and the West of N.S.W., 1832-1932 by Raymond H. Doust (Rev.)

Published in 1932 in (Bathurst N.S.W. by G.W. Brownhill)

Newsletters to the descendants of Joseph Rennard Orton written by Dr. Noel Orton from November, 1979 to May 1981 Melbourne's Missing Chronicle : John Pascoe Fawkner being the journal of preparations for departure to and proceedings at Port Phillip by John Pascoe Fawkner. Edited by C. Philip Billot. Melbourne, Quartet Books, 1982.

http://www.chr.org.au/fpbooks/vol2/chp15.htm
259+. John O'SHANNASSY (1818-1883)

Sir John O'SHANNASSY
Born: 1818 Ballinahow, near Thurles, County Tipperary, Ireland,
WIfe: - Margaret McDonnell of Thurles
Married: 1839
Emigrated: from Plymouth, England per "William Metcalf"
Departure: 26 July 1939
Arrival: Hobson's Bay, Melbourne, 15 November 1839
Political Mentor: Daniel O'Connell - the 'Liberator', he sought to preserve his limited programme of reform from the taint of radical innovations
Political Career: 1846 by-election to the Melbourne Council
Member September 1851 for Melbourne 1st Legislative Council elections.
Contribution 1: solved the Unlocking of The Land for ordinary settlers
Contribution 2: Solved Oppressive Miner's laws in modification of the licence fee
Contribution 3: It was O'Shanassy who initiated the 'miner's right'
Contribution 4 leading lay Catholic, claimant at the Denominational Schools Board.
Contribution 5: Pushed Open Parliament, firm supporter of a bicameral legislature
Contribution 6. challenge to High property qualification for the franchise
Contribution 7: Founder and president (1845-51) of the St Patrick's Society
Contribution 9 : Sale of farm land near towns at fixed price of £1 an acre
Contribution 10: state aid to the Jewish religion
Premier of Victoria 11 March 1857 till
Died: 5 May 1883 Upper Hawthorn, Boroondara, Victoria
Awards: Pope Pius IX appointed him a knight of the Order of St Gregory in recognition of his services for Catholic education.

FROM Australian Dictionary of Biography - ADB ONLINE

260. Mr Edward Stone PARKER & Mrs Mary Cook Woolmer Parker Franklinford, Victoria 1802-1865

Edward Stone PARKER, Assistant Protector of Aborigines, Loddon District, Mount Franklin, Franklinford, Victoria 1802-1865 .
Edward Stone PARKER was born in 1802 in London, England. Parker's first work was as a Printer's apprentice. As a young man he heard a spiritual call to service and entered training towards a Wesleyan Ministry. He first worked as a probationary Minister in Devonshire. Against the rule during his probation he married, to Mary Cook Woolmer, eldest daughter of Congregational Minister Reverend George Woolmer of on the 22nd October 1828, and so was forced by his superiors to rescind the mission of ministry to which he felt called. Parker was left with a missionary heart, but now had no theatre or place to engage it. Edward Stone Parker then began a private school in London on Christian lines with himself as the teacher. Later, he took the charge of a Church School in another area of London. In 1837 Parker was appointed by Lord Glenelg to be a missionary Assistant Protector of Aborigines, based in Melbourne, in the Port Phillip District of New South Wales.

Parker's first wife Mary Cook Woolmer Parker died in 1842.
Edward Stone Parker died on 27 April 1865 at Franklinford, survived by his 2nd wife Hannah Edwards, whom he married in 1843, and by ten Parker children. He was buried with his wife Mary, nearby the Mount Franklin mission, in the cemetery where a headstone memorialises their lives, at Franklinford, near Daylesford, Victoria.

Further Reference: 1. Edgar Morrison 'Early Days in the Loddon Valley,' 1963 Yandoit; Edgar Morrison 'Frontier Life In The Loddon Protectorate,' 1968 Yandoit; Edgar Morrison 'The Loddon Aborigines,' 1972 Yandoit; also published as a trilogy by Edgar Morrison as Edited by Geoff Morrison under the title 'A Succesful Failure - The Aborigines and Early Settlers' -Published 2002 Geoff Morrison, Yandoit, Victoria
2. Diane E. Barwick 'Rebellion At Coranderrk' Editors: Laura E. Barwick & Richard E. Barwick. Published 1998 Aboriginal History Monograph 5, Aboriginal History Inc. Canberra

261. Joseph PARKER Mount Franklin, VIC

261+. Alexander PEARCE, Confessed Repentant Murderer, Repentant Cannibal, Hanged Tasmania

262. Dr 'KIWI' David John PENMAN, 10th Anglican Archbishop of Melbourne. Born 8 August 1936 New Zealand. Died 1 October 1989 at St Vincents Hospital, Melbourne.

'Penman received his secondary education at Hutt Valley High School (NZ), and studied Physical Education as part of teacher training at Wellington Teachers College. [1] He was accepted as a candidate for ordination by Archbishop Reginald Herbert Owen, and entered theological training at College House (University of Canterbury), [2] the University of New Zealand and the University of Karachi (Pakistan). He was ordained deacon in 1961 and priest in 1962.[3] His first post was as a curate at Wanganui from 1961 to 1964, followed by a decade of missionary work in Pakistan and the Middle East. In 1975 he was appointed Principal of St Andrew's Hall a CMS missionary training college in Melbourne. On 24 July 1989, after returning home from the Tokyo World Conference on Religion and Peace and the Lausanne Evangelical Congress in Manila, where he delivered a series of Bible studies, he suffered a severe heart attack. He was kept on life-support in Melbourne's St Vincent's hospital, but although he regained consciousness, he died on 1 October 1989. He was 53. His state funeral service was held at St Paul's Cathedral, Melbourne on 6 October 1989.

263. + Nathaniel PEPPER, Ebenezer, VIC

264. +Phillip PEPPER , Lake Tyers VIC

264+. Bishop Charles PERRY (1807-189 & MRS Fanny PERRY

Frances 'Fanny' PERRY - Founder of the Royal Women's Hospital, Melbourne.

Perry, Frances (“Fanny”) (1814 - 1892)

Birth: June 1814 Tranby, Yorkshire, England
Died: 2 December 1892 Miller Bridge, Loughrigg, Westmorland (Cumbria), England
Occupation: Board of Management member
Summary
Prepared by Ann Westmore PhD

Frances (“Fanny”) Perry was President of the Ladies Committee of the Melbourne Lying-In Hospital during its first two decades (1856-1876). The wife of the first Anglican Bishop of Melbourne and a woman of undoubted ability and commitment, she gave the hospital stature and credibility at a time when no similar institution existed anywhere else in Australia. Frances Perry House, opened in 1970 as the private hospital of the Royal Women’s Hospital, was named in her honour.
Details
“Fanny” Perry, as she was known to family and friends and as she signed her name in adulthood, was born in June 1814 at Tranby, near Hull, Yorkshire, one of several daughters of Samuel Cooper, a merchant, and Dorothy, née Priestley.
She met her husband-to-be Charles Perry (1807-1891) through his friendship with her brother, John, when both men were studying at Cambridge University, 1825-1830. She and Charles shared an interest in Biblical scholarship and missionary activities, including a willingness to break new ground in familiar or foreign lands. They married in 1841, eight years after Charles was made a deacon in the Church of England and five years after his ordination as an Anglican priest.
Early years in Melbourne
The couple moved to Australia early in 1848, following Charles’ appointment the previous year as Bishop of the newly created diocese of Melbourne. The diocese covered much of the area now known as Victoria and had an Anglican population of approximately 20,000. During the next few years, Fanny and Charles travelled long distances in the colony founded just 14 years before their arrival, visiting Anglican clergy in Gipps Land (sic, 1849), Port Fairy (1851), Kilmore (1851), Portland (1852), and Castlemaine (1853), as well as parishes closer to their Melbourne home, “Bishopscourt”. Fanny’s accounts of these journeys published in “Australian Sketches: The journals and letters of Frances Perry”, reveal a woman who could laugh at herself; “. . . the beds [on a stop-over in the Bendigo area] are remarkably hard this season, or else we grow old and thin! I do assure you we sleep every night upon slabs and weatherboards. I like a tolerably hard bed, but on these my bones all go to sleep independently of myself.”
Anecdotal evidence suggests that the characters of Fanny and Charles were quite dissimilar, and at least one friend thought them poorly matched, Charles being “too grave for one so gay”. Canon S.L. Chase, who served under Charles for many years in Melbourne, described him as unpredictable and demanding, “a man of many paradoxes, in whom an intensely affectionate nature hid itself under a crust of repelling severity and a confiding spirit under a veil of sternness and suspicion”. Another colleague, the Rev. Handfield hinted at a dour literalness, saying that “if there was any defect in him it was in a lack of imagination, and of that intuitive faculty which feels what is true before it is proved”.
In contrast, one of Fanny’s contemporaries during her time in Melbourne highlighted her agreeableness and energy (though in a dismissive way), describing her as “a lively good little woman, nothing very particular as a companion, and has a good deal of English wit or kitten liveliness”. Another contemporary noted her unpretentiousness and preference for a low profile, saying “she did not pose as a theologian or as a logician, nor did she, after the modern fashion, stand up to make a speech”.
When the Perrys arrived in Melbourne, they could have been forgiven for thinking the diocese would develop steadily but unremarkably. No-one could have predicted the dramatic events of 1851, which Fanny summed up in the comment; “Gold! Gold! Gold! My dear Amelia, we are gone mad with gold; and what is to be the end of it no-one knows!”
Melbourne was transformed into a goldfields hub by an extraordinary influx of new settlers who sent the population soaring from 77,000 in 1851 to 410,000 in 1857. The town itself was a staging post for many gold-diggers, leaving it “pretty nearly under petticoat dominion”, in Fanny’s words. In the wake of the moving population, some groups fared particularly badly, including destitute pregnant and ailing women, and sick children.
Founding and leading the hospital
In 1856, a group comprising the wives and daughters of Melbourne’s leading clergy and businessmen met with Charles and Fanny Perry to discuss the establishment of a lying-in (that is, midwifery) hospital for women who could not afford private medical treatment and care. The hospital was also intended to cater for sick children. The Perrys agreed to join the group which was attempting to interest the Melbourne Hospital in establishing a midwifery section.
When the Melbourne Hospital declined to become involved, the group met with two young doctors, Richard Tracy and John Maund, who had similar aims to their own and who had already leased a large house for use as a midwifery hospital in Albert St, Eastern Hill (later, East Melbourne). A merger resulted, with both groups pooling their ideas and resources to establish the Melbourne Lying-In Hospital and Infirmary for Diseases of Women and Children. At the same meeting on 14 August 1856 a Ladies Committee was elected (later known as the Managing or Providing Committee and the forerunner to the Board of Management), as well as a smaller Gentlemen’s Committee established to provide advice to the Ladies Committee. The meeting also elected Fanny Perry the hospital’s inaugural President, a position she was to hold until early 1876.
A religious or secular institution?
Events moved quickly after this vital meeting, with the first patient admitted to the hospital within a week and the first management “Rules” of the hospital devised by the Ladies Committee within a month. This first version of the rules stated an intention to run the hospital according to “the principles of the Christian Religion as these are received by the various Evangelical branches of the Protestant Church”.
The process by which the Rules were devised are lost in the mists of time. It would seem, however, that the strong evangelical leanings of at least some of [Ladies and Gentlemen’s] Committee members influenced their tone. The Rules included morning and evening prayers to be read by the Matron, which contained appeals to the Creator for mercy, pity and forgiveness for suffering which was viewed as a consequence of sin. Other rules dealt with interviews and assessments of prospective patients by members of the Ladies Committee and a requirement that women seeking admission provide references in support of their good character.
The Ladies Committee approved the Rules on 18 September but withdrew them before a public meeting on 13 December, following warnings that they might prove unacceptable and controversial to the general community. Attorney General William Stawell, who advised the Ladies Committee on this matter, suggested that the public should participate in the formation of the Rules since it was his understanding that the hospital intended to seek financial support from the public purse and from benefactors. To tie it too closely to Protestant precepts would undermine its appeal.

At the public meeting in December, tension flared between those favouring and opposing a strong religious character for the hospital over the issue of which women would be accepted for admission. The Anglican Dean of Melbourne, Dr Macartney, declared that the Ladies Committee should have the right to decide on the particular class of women who received treatment, and there should be separate wards for “virtuous women and for those who had unhappily wandered from the paths of innocence”.
Others argued that a woman’s need for medical assistance rather than her morality should be the central consideration. Doctors and the Ladies Committee should have the discretion to admit any destitute patient, they suggested, including single women, some of whom may have worked as prostitutes for want of any other source of income.
The compromise reached, subsequently known as Rule 19, stated that patients admitted to the hospital with the support of a Subscriber [regular donor], except “in peculiar cases”, required the approval of the Ladies’ Committee and of the Medical Officer on duty. In the case of an emergency, the Medical Officer alone could admit a patient.
Notwithstanding Rule 19, debate recurred both within the hospital and within the wider community for years to come over whether the hospital should accept all patients in need or should exclude some, and on what grounds. In 1860, The Argus newspaper criticised the hospital for becoming; “a sexual inquisition, and that which was intended for a charity is turned into a whipping place . . . The Lying-in Hospital was not created for the promotion of female virtue, but for the relief of human suffering. To attempt to go into any question of the morals of the lying-in patients is as absurd as it would be were we to insist upon virtue as a necessary condition previous to reception in the general hospital.”
More than a figurehead?
In this and later newspaper reports highlighting heated disagreements over the sorts of women who should and should not be admitted, Fanny Perry’s views went unreported. If staying out of the limelight was her preference, she certainly succeeded in doing so during her presidency of the hospital. She also kept a low profile at public events, such as at the gala opening of the hospital’s new building in 1858, when she was not among those who showed the Governor around the facility. However on less weighty matters, such as her frequent attendance at evangelical gatherings, she could be quite forthcoming, admitting that she could not “help considering them (tea meetings) useful things, but I get dreadfully tired, and shirk them whenever I can.”
An early historian of the hospital, C.E. Sayers described her as a “vigorous, determined charity worker . . . her zeal . . . aroused and shocked into the most determined action by the evidence all about her of the need for such work”. Relying on “stories [that] have come down from the early days of the hospital”, he noted Fanny’s keen-eyed presidency . . . and her strong-minded executive oversight to the institution itself”. However, the only evidence he provided for this view was Fanny using “. . . the pointed toe of her buttoned boot probing under beds for what might be there, of mittened fingers sliding along window sills for signs of dust; or parasol-poking behind curtains for evidence of domestic sloth or carelessness.”
From other sources it seems that Fanny’s duties as the wife of the Anglican Bishop of Melbourne were paramount. She absented herself from many hospital committee meetings and, in one of her few letters in the hospital’s possession, excused herself because “the Bishop commands my pen at home”. During the twenty-eight years they lived in Australia she was said to be an inseparable companion and helper to Charles and to have barely spent a day apart from him
She was away from Melbourne for months at a time traveling with Charles. As a result, she missed crucial deliberations as was evident from a letter that Charles wrote to the Honorary Secretary of the Ladies Committee, Mrs Elizabeth Tripp, in 1857. He claimed to be “astonished to discover that the committee of the institution proposed an alteration to the constitution” which he doubted it had the power to make. Since his wife was the President of this committee, it seems reasonable to conclude that she had no knowledge of this proposal and, by extension, to other matters that the Ladies Committee discussed alone or in consultation with the Gentlemen’s Committee.
Adding to the sense that she did not have enough hours in the day to assist her husband and meet her many commitments, is the long list of charitable institutions with which she was involved. In addition to the Lying-in Hospital, these included the Governesses’ Home (to which she gave the proceeds of the Mrs Perry Memorial Fund when she left Australia), the Carlton Refuge, and the Melbourne Orphan Asylum.
Retirement and recognition
Charles resigned from the Melbourne diocese in 1876 at nearly 70 years of age and, at about the same time, Fanny retired as President of the hospital. They returned to England, taking up residence in London.
From all accounts, they were extremely busy, taking part in the activities of the Church Missionary Society, of which Charles became Vice President, and of the Ridley Hall theological college at Cambridge University, which Charles helped found in 1881.
Charles died in 1891 and Fanny followed on the first anniversary of her husband’s death, appropriate timing given their symbiotic existence. As a tribute to her contribution as first President of the hospital, the Board of the Royal Women’s Hospital decided to call the private hospital, opened in 1970 within its walls, Frances Perry House.

Sources;
Richard Perry (ed), “Australian Sketches: The journals and letters of Frances Perry”, 1984;
“First Annual Report of the Committee of Management of the Melbourne Lying-In Hospital and Infirmary for Diseases of Women and Children for the year ending 30th June 1857 with the Rules of the Institution”; Gentlemen’s Committee Book (Minutes) A1991/27/001;
Mary Webster, ‘History of Trained Nursing in Victoria’, 1942, A1996/25/171;
Family Search International Genealogical Index, 5, British Isles;
Peter Sherlock, ‘Perry, Frances (1814-1892)’ in “Australian Dictionary of Biography”, Supplementary Volume, Melbourne University Press, 2005, pp. 320-321;
A deQ Robin, ‘Charles Perry (1807-1891) Church of England bishop’ in “Australian Dictionary of Biography”, 5, pp. 432-6;
Mary Ann Fenstall to Elizabeth Clare Lambert, November 1841, referred to on p. 32 in ‘This Episcopal Hotel and Boarding House; Bishops’ Wives in Colonial Australia and New Zealand’, in Martin Crotty and Doug Scobie (eds), “Raiding Clio’s Closet; Postgraduate Presentations in History 1997”, The University of Melbourne History Department, 1997,
Letter from Fanny Perry to Mrs Tripp, A 1992/17/044;
W.M. Turnbull, Letter to “The Argus”, 4 October 1860;
Anon, ‘The Late Bishop of Melbourne’, “The Argus”, 12 June 1876;
Mary F.E. Stawell, “My Recollections”, London, 1911, p. 85.
Archival/Heritage Resources
Royal Women's Hospital Archives
First Annual Report of the Committee of Management of the Melbourne Lying-In Hospital and Infirmary for Diseases of Women and Children for the year ending 30th June 1857 with the Rules of the Institution, 30 June 1857, A1991/27/001; Gentlemen's Committee; Royal Women's Hospital Archives [ Details... ].
History of Trained Nursing in Victoria, 1942, A1996/25/171; Webster, Mary; Royal Women's Hospital Archives [ Details... ].
Letter from Fanny Perry to Mrs Tripp, 11 December 1856, A1992/17/044; Perry, Frances; Royal Women's Hospital Archives [ Details... ].
Published Resources
Books
Stawell, Mary F.E., My Recollections, Richard Clay and Sons,, London, 1911, 85 pp. [ Details... ]
Book Sections
'This Episcopal Hotel and Boarding House; Bishops’ Wives in Colonial Australia and New Zealand', in Crotty, Martin and Doug Scobie (eds), Raiding Clio’s closet : postgraduate presentations in history, Dept. of History, University of Melbourne, Parkville, Victoria, 1997. [ Details... ]
Peter Sherlock, 'Perry, Frances (1814-1892)', in Australian Dictionary of Biography, Supplementary Volume, vol. Supp, Melbourne University Press, Melbourne, 2005, pp. 320-321. [ Details... ]
Robin, A deQ, 'Charles Perry (1807-1891) Church of England bishop', in Australian Dictionary of Biography, vol. 5, Melbourne University Press, Canberra, 1974, pp. 432-6. [ Details... ]
Edited Books
Robin, A de Q. (ed.), Australian Sketches: The journals and letters of Frances Perry, Queensberry Hill Press, Carlton, Vic, 1983. [ Details... ]
Newspaper Articles
Anon, 'The Late Bishop of Melbourne', The Argus (Melbourne, Victoria), 12 June 1876. [ Details... ]
Turnbull, W.M., 'Letter to the Editor', The Argus (Melbourne, Victoria), 4 October 1860. [ Details... ]
Online Resources
'Family Search International Genealogical Index', 2006, http://www.familysearch.org/Eng/Search/frameset_search.asp?PAGE=igi search_IGI.asp&clear_form=true. [ Details... ]
Images

265. + Bobby PETERS, Darlington Point NSW

266. Andrew & Mary PETRIE FAMILY

A. Andrew PETRIE (1798–1872) & Mary PETRIE - Presbyterian Pioneer

B. John PETRIE, (1822-1892) staunch Presbyterian, church elder, builder of St Paul's Church, Brisbane Mayor of Brisbane, QLD

=C. Thomas 'Tom' PETRIE (1831–1910), Scotland NSW & QLD The Aborigines Friend, Travellor, Pigrim, Cross-Cultural Communicator & Negotiator, Christian Cultural Warrior & Risk Taker in Championing the Human Dignity of the Moreton Bay Hinterland Aborigines

A. - Andrew PETRIE
Birth: June 1798 Fife, Scotland
Cultural Heritage: Scottish, Colonial NSW & QLD
Religious Confession: Presbyterian
Occupation: architect, builder, convict administrator
public servant
Death: 20 February 1872

from ADB ONLINE

Petrie, Andrew (1798–1872)

by A. A. Morrison

Andrew Petrie (1798-1872), builder and architect, was born in June 1798 in Fife, Scotland, son of Walter Petrie and Margaret, née Hutchinson, and trained in his craft in Edinburgh. He was one of the Scottish mechanics brought to Sydney in 1831 by John Dunmore Lang as the nucleus of a new force of free workers. Meeting much enmity from convict and emancipist workers, Petrie was glad to accept a post as clerk in the Ordnance Department. The quality of his work impressed George Barney so much that, when in 1837 there was an urgent appeal from Moreton Bay for a competent builder to repair crumbling structures, Petrie was sent there as clerk of works. His first important task was to repair the mechanism of the windmill which had never worked. His general duty was the supervision of prisoners engaged in making such necessities as soap and nails, and in building.

His charge took him to several convict outposts and gave him a taste for travel and exploration. His private journeys soon added to knowledge of the immediate environs of the settlement. When the convict station was removed in 1839 Petrie saw the opportunity at last of a free community, and with his family remained to contribute to its formation. In the new surroundings he was able to pursue two main interests: as builder and architect he was responsible for most of the important structures that arose; and he made many more journeys. He was the first white man to climb Mount Beerwah, one of the Glass House Mountains seen by James Cook, and he was also the first to bring back samples of the Bunya pine. In 1842 with a small party in a boat he discovered the Mary River and brought back to the settlement two 'wild white men', James Davis or 'Duramboi' and David Bracewell or 'Wandi'.

In 1848 he lost his eyesight because of inefficient surgery after an attack of sandy blight. Such was his courage that he still kept control over his business: when plans were explained to him he ordered the necessary quantities of material and was even able to check the performance of his building workers; he used his cane if not satisfied. At Edinburgh in 1821 he had married Mary Cuthbertson; they had nine sons and a daughter. With advancing years he handed over more and more control to his eldest son, John Petrie, who became first mayor of Brisbane. His fourth son, Thomas, gained much knowledge of the Aboriginal tribes and their customs and languages.

The Petries' house was one of the social centres of Brisbane and readily offered accommodation to squatters coming from the outback, especially in the days before Brisbane had a few inns. Petrie was also generous to unfortunates, always being willing to help with food and work. He died on 20 February 1872.

Select Bibliography
H. S. Russell, The Genesis of Queensland (Syd, 1888)
C. C. Petrie (ed), Tom Petrie's Reminiscences of Early Queensland (Brisb, 1904)
Thomas Dowse (Old Tom), Brisbane Courier, 31 July 1869
Historical Miscellanea (Royal Historical Society of Queensland), no 3
J. H. C. McClure, 'The Early Buildings of Brisbane Town', Historical Miscellanea (Royal Historical Society of Queensland), no 10 (2 pages).

B. - John PETRIE, staunch Presbyterian elder, builder of St Paul's Church, Brisbane Mayor of Brisbane, QLD

ADB ONLINE
Petrie, John (1822–1892) -by John Laverty

John PETRIE
Birth: 15 January 1822 Edinburgh, Mid-Lothian, Scotland
Religious Influence: Christian, Open Presbyterian
Cultural Heritage: Scottish, Queenslander Australian
Occupation: brick manufacturer, builder, cabinetmaker, company director,
contractor (general), local government councillor, local government head, park ranger
Death: 8 December 1892 Brisbane, Queensland, Australia

John Petrie (1822-1892), contractor and mayor, was born on 15 January 1822 at Edinburgh, eldest son of Andrew Petrie and his wife Mary, née Cuthbertson. He arrived in Sydney with his family in 1831 and was educated at J. D. Lang's school. In 1837 he went to Moreton Bay, where his father had been appointed clerk of works, and accompanied him on explorations to the west and north of Brisbane; he also became a champion oarsman.

After 'apprenticeship' in the family building and contracting business John assumed increasing responsibility for its management after his father's blindness in 1848 forced him to retire. John became sole proprietor and the firm was changed from Petrie & Son to John Petrie. The enviable repute for fine workmanship under his father was sustained by John. His skill can still be seen in many buildings in Brisbane, but he lacked his father's drive and business acumen. In 1882 Petrie's son, Andrew Lang Petrie, became manager of the reconstructed firm, John Petrie & Son. The business was then centred on cabinet making and joinery, brick and tile making and monumental masonry. The firm went bankrupt in 1894 during the depression; it later revived but confined its operations to monumental masonry.

Although Petrie seems to have had little interest in politics, he was public-spirited and held many important offices. He topped the poll in Brisbane's first municipal election in 1859 and was mayor three times by 1862. He twice resigned from the council in protest against what he deemed the high-handedness of the majority faction, but continued after re-election to serve as an alderman until 1867. As mayor he had welcomed the first governor of Queensland, Sir George Bowen, to Brisbane in 1859. Practical experience and common sense fitted Petrie for laying the sound foundations of municipal administration in Brisbane and for guiding the council in providing public works and services. Closely associated with the Enoggera Creek scheme while it was planned by the council, he later saw it constructed as a member of the Board of Water Works; as its chairman in 1875 he was a leader in implementing the Gold Creek project and planning of the Mount Crosby scheme. After serving as mayor, he had difficulty in 'playing second fiddle' and was prone to indulge in such manoeuvres as walking out of council meetings.

Petrie devoted much time to community welfare. For years he served on the management committee of the Brisbane Hospital and was chairman after 1885. He was also a member of the Board for Administering Outdoor Relief and the Central Board of Health. Appointed to the New South Wales Commission of the Peace in 1859, he remained a member of the Brisbane bench until 1892. He gave long service on the Brisbane Licensing Board and was often returning officer for the parliamentary electorate of Brisbane. A trustee of the Brisbane general cemetery and of Bowen Park and a ranger for protecting native birds on the Enoggera Water Reserve, he was a director of several building societies and of the Queensland Steam Navigation Co. Elected to the North Brisbane School of Arts Committee in 1864 and 1866, he was also an enthusiastic member of the first Masonic lodge in Queensland.

On 5 September 1850 Petrie had married Jane Keith, daughter of Daniel McNaught of Dunbarton, Scotland, who became foreman of the Petrie business and contracting business after migrating to Brisbane. Of their five sons and five daughters, Andrew Lang Petrie was the eldest son and heir to the family business; he represented Toombul in the Legislative Assembly in 1893 and, apart from his insolvency in 1894, held the seat until 1926. John Petrie died on 8 December 1892. A staunch Presbyterian, he was an elder and worked with enthusiasm for building St Paul's Church. Integrity and long association with the city made him one of the best known citizens of Brisbane.

Portraits are in the Brisbane City Council and the Oxley Library.

Select Bibliography
W. F. Morrison, The Aldine History of Queensland, vol 2 (Syd, 1888)
C. C. Petrie (ed), Tom Petrie's Reminiscences of Early Queensland, 1st ed (Brisb, 1904)
G. Greenwood and J. Laverty, Brisbane 1859-1959 (Brisb, 1959)
J. Whiteley, Two Families of Early Brisbane (B.A. Hons thesis, University of Queensland, 1963)
Municipal Council minutes, 1859-67 (Town Hall, Brisbane).


C. - Thomas 'Tom' PETRIE 1831–1910), Scotland NSW & QLD The Aborigines Friend, Travellor, Pigrim, Cross-Cultural Communicator & Negotiator, Christian Cultural Warrior & Risk Taker in Championing the Human Dignity of the Moreton Bay Hinterland Aborigines

From ADB ONLINE

TOM PETRIE
Birth: 31 January 1831 Edinburgh, Mid-Lothian, Scotland
Religious Confession: Coalface Mission Christian, Open Presbyterian, Muscular Celtic Calkvinism
Cultural Heritage: Scottish, Colonial NSW & QLD, Queensland Aboriginal
Occupation: explorer, goldminer, grazier, Indigenous welfare champion
Death: 26 August 1910 Pine Creek, Queensland, Australia

Petrie, Thomas (1831–1910)

by Noeline V. Hall

Thomas Petrie (1831-1910), explorer, grazier and friend of Aboriginals, was born on 31 January 1831 in Edinburgh, fourth son of Andrew Petrie and brother of John. He arrived with his parents at Sydney in the Stirling Castle in October 1831 and moved with them to Moreton Bay in 1837. Educated by a convict clerk, he was allowed to mix freely with Aboriginal children. He learnt to speak the Brisbane tribal dialect (Turrabul) and was encouraged to share in all their activities. At 14 he was taken on the triennial walkabout to the feast at the Bunya Range. Accepted by the Aboriginals as a friend, he was in constant demand as a messenger or companion for exploration expeditions. During journeys with his father he gathered a knowledge of surveying and bushcraft and an intimate acquaintance with the Brisbane district and its settlers.

In 1851 Petrie spent six months trying his luck on the Turon goldfields and for five years worked on various fields mainly in Victoria, 'finding only enough gold to make a ring'. After returning to Brisbane, in 1858 he married Elizabeth, sister of James Campbell, hardware merchant. In the Pine Creek district on the Whiteside run he bought ten sq. miles (26 km²) which he called Murrumba (Good Place). Despite the fears of other white men he was helped by friendly Aboriginals to clear his land and construct his first buildings. He continued to explore widely, his main aim being the search for new timber areas and places for further settlement along the coast. In 1862 he was the first white man to climb Buderim Mountain, where he explored a stream that became known as Petrie's Creek. He marked a road from Cleveland to Eight Mile Plains so that his squatter friends could transport their wool. In 1868 he organized an Aboriginal welcome for the Duke of Edinburgh.

When the Douglas ministry opened Queensland's first Aboriginal reserve on Bribie Island in 1877, Petrie became its chief adviser and overseer. The experiment was terminated next year by Palmer largely because Petrie's report on Aboriginal attitudes and activities was not encouraging. He played little part in politics but was a foundation member of both the Caboolture and Redcliffe divisional boards and for years returning officer for Moreton electorate.

Petrie died at Murrumba on 26 August 1910, survived by his wife who died aged 90 on 30 September 1926 and by two sons and five daughters of their nine children. Though Murrumba had been reduced to 3000 acres (1215 ha) the family kept the property until 1952. In 1910 the name of the North Pine district was changed to Petrie in his honour and next year a free-stone monument was erected in the township and unveiled by Sir William MacGregor.

Select Bibliography
W. F. Morrison, The Aldine History of Queensland, vol 2 (Syd, 1888)
C. C. Petrie (ed), Tom Petrie's Reminiscences of Early Queensland (Brisb, 1904)
E. Foreman, The History and Adventures of a Queensland Pioneer (Brisb, 1928)
T. Welsby, Bribie: The Basket Maker (Brisb, 1937)
J. Whiteley, Two Families of Early Brisbane (B.A. Hons thesis, University of Queensland, 1963)
N. C. Stewart, A History of the Pine Rivers Shire (B.A. Hons thesis, University of Queensland, 1970).

267. =Arthur PHILLIP, 1st Fleet Govenor, Sydney, NSW

268. +Jean PHILLIPS, Brisbane QLD

269. Captian PHILLIPS

270. Brother Dick PIETY, Moruya, Woodenbong NSW, Pioneer Aboriginal Christian Leader [Richard Piety married Catherine (Kate) SUTTON in 1865 at St Marys, Moruya]

'Dick" Richard PIETY

Father Emancipist convict, Richard PIETY (b. 19 Jun 1814 in Hythe, Kent, England (1814- d. 1867 Broulee Age 53 & ?
Mother: Jane 'Jenny or Cissy' NAMBLE (NSW Monaro Aboriginal b: 1820 NSW
Born: 1 November 1844 in Mullenderee, near Broulee, NSW
Christianity: Evangelical Catholic, Broad Church
Qualities:
Marriage: 2 Nov 1865 in St. Mary's Catholic Church, Moruya, Broulee district, NSW
Wife: Catherine SUTTON (b. 15 Oct 1847 Moruya, NSW - d. 1898 Moruya NSW)

Family:
Children:
- 1. Jane PIETY b: 7 May 1867 in "Shannon View", Moruya, NSW
- 2. Margaret Ann PIETY b: 8 Oct 1869 in Broulee, NSW
- 3. Catherine Mary PIETY b: 16 Feb 1872 in "Mynora" Moruya, NSW
- 4. Lucy Ann PIETY b: 1874 in Moruya, NSW
- 5. Annie PIETY b: 1875 in Moruya, NSW
- 6. Richard PIETY b: 1881 in Moruya, NSW
- 7. Mary Ellen PIETY b: 1883 in Moruya, NSW
- 8. Annie PIETY b: 1885 in Moruya, NSW
- 9. Lizzie PIETY b: 1887 in Moruya, NSW
-10. William PIETY b: 1890 in Moruya, NSW

Ministry:

Died: 24 Sep 1918 "Newstead" Moruya, NSW
Burial: Catholic section, Moruya Cemetery, Moruya, NSW
Legacy:

FOR EDITING: Granny Kate’s mother, Margaret Connell née Piety was born on the 7th of October 1869 at Mynora, Moruya. She died in Bega in 1921. She was the daughter of Richard (Dick) Piety born 1st November 1844 at Mullenderee, Moruya and died 24th September 1918 at Newstead, Moruya. Her mother was Catherine (Kate) Sutton born 15th October 1847 at Kiora, Moruya, died 24th April 1898 Moruya. Catherine was the daughter of John Sutton and Lelitia. Dick was named after his father Richard Piety who was born in 1814 in Kent England. He arrived in NSW on the 8th of April 1843 aboard the ‘Henry Porcher’. He was tried for stealing a watch. Convicted and sentenced to 14 years transportation. Assigned to Francis Flanagan at Broulee. He died on the 5th of July 1867 at Buckenboura, NSW from a ‘Visitation from God’ (natural causes). He was buried at Glenduart, Moruya. He was married by common law to Dick’s mother, Jane Sissy Namble a local Aboriginal woman. Jane was born in 1823 at Broulee and died on the 10th of August 1896 at Narooma.

NOTES FROM WOODENBONG : - An imposing scene was witnessed at Woodenbong Aboriginal Station recently, when a baptismal service was conducted by Brother Dick Piety, visiting from Tuncester. Mrs.Olga Hickling, Mr. Bruce Breckenbridge and Mr. Alex Vesper of Stoney Gully, were immersed in the waters of Tooloom Creek by Brother Dick, as a confession of their faith.

270+.

271. Rev. Douglas Fowler PIKE Missionary Martyr in China 1929

Rev. Douglas Fowler PIKE - Missionary Martyr in China 1929

Parents: William Fowler PIKE & Alice BROWN - who married 20 July 1866 at Launceston Tasmania.
Born: 20 April 1877 Launceston, Tasmania
Occupation: Minister & Missionary
Marriage:
Wife: Louisa BOULTER - born Ballarat, Victoria
Died. 1929 Western China


(a brother to Peter Percy Fowler PIKE born 2 November 1879 Launceston, who married Florence Jane PORTER 15 March 1902 at the residence of the bride, Launceston, Tasmania.




From ADEB - Australian Dictionary of Evangelical Biography

PIKE, Douglas Fowler (1877-1929)
by
Marjorie Keeble

PIKE, DOUGLAS FOWLER (b. Launceston, Tas, 30 April 1877, d. Kweichow (Guizhou), China, c. Sept 1929). Martyred missionary, China.

Douglas Pike trained at Angas College, Adelaide, but his departure with the CIM was delayed due to the Boxer Rebellion in 1900 and he became a Methodist home missionary in Tasmania until he sailed for China in December 19()1, working in Kweichow (Guizhou) province. On 13 Feb 1906 Douglas Pike m. Louisa Boulter, an Australian nurse from Ballarat whom he had met at Bible College and who had joined him in China in 1903. Louisa was the only midwife in the province and trained the Pikes to help deliver their first child Allison. In 28 years of missionary work Douglas had only two furloughs; they had five children, Allison and Walter became missionaries to China, Faith died as a child in 1925.

Civil unrest in Kweichow made it unsafe for the Pikes to return there after furlough in 1925 and they remained in Shanghai, Pike working as transport manager and Louisa working in the hospital. In 1929 they returned to Kweichow and on 14 Sept Pike set out with three Chinese to meet new missionaries, but was intercepted by bandits, taken captive and a ransom note sent with a servant to Louisa. No further news was forthcoming until December when a radiogram reported 'Pike not living'. A local man was equipped as a pedlar to find out what had happened and was informed that a foreigner had been shot and cast into a lime pit nearby.

An appreciation was published in China's Millions, Jan 1930: 'Mr Pike was a capable linguist and an effective preacher. He had considerable experience in Church work and was a good Bible teacher. His bright, sunny temperament and cheerful manner commended him to the Chinese; and his zeal, energy and devotion, to his fellow-workers'. Louisa continued as a missionary in Kweichow until her retirement in 1944.

Unpublished family history by Allison Butler

MARJORIE KEEBLE (NÉE BUTLER)



REFERENCE:
1. Newspapers
2. KEEBLE, Majorie - PIKE, DOUGLAS FOWLER - Australian Dictionary of Evangelical Biography ADEB Online
3. CALVERT, John David - September 2008. MA Thesis "Douglas Pike (1908-1974) South Australian and Australian Historian" - School of History and Politics, University of Adelaide

271+. John Hubert PLUNKETT, Attorney General 1838 NSW catholic myall creek judge

272. Augustus John POEPPEL, Explorer Surveyor

273. John Bede POLDING 1794-1877 Benedictine Father, Archbishop, missioner to convicts

274. = Sister Ivy PRATT, Angledool, Pilliga, Brewarrina Mission, NSW - in 1935 Ivy Isabel PRATT was @ District Hospital, Brewarrina - on 31 Dec 1939 Ivy Isabel PRATT resided at 29 Nelson St, Annanndale, NSW

- Sister Ivy Isabel PRATT was born 13 Dec 1909 @ Annanndale, Sydney, New South Wales, daughter of Ernest Walter PRATT (1873–1930) and Cecilia Harriet WESTON (1881–1972). She had an elder brother Norman Walter five years her senior, and both a younger brother Alan Ernest and a sister Mavis Dorothy. She was a nurse at Brewarrina Mission for much of the 1930s. She married in 1942 at Annanndale, NSW to Alfred James HARDING (1909–1953) - She died on 24 August 2003 at Grafton, New South Wales.


275. Norman PROCTOR Baptist , Lilydale

276. = Guilliame de PURY Neuchatel to Yering VIC