The Record Newspaper Commemorative Edition #1 (1874 - 1924)

COMMEMORATIVE EDITION

1874 -1924

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Commemorative Edition 1874-1924

WELCOME TO THE FIRST OF FOUR COMMEMORATIVE EDITIONS OF THE RECORD NEWSPAPER

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WOULD like to welcome you to the first or four commemorative editions of The Record newspaper.

Since the final edition of The Record went to print in late July 2014, the newly established Archdiocesan Communications and Media Office has been working on producing commemorative editions to be distributed fortnightly over the next six weeks.

These commemorative editions will explore the published works of The Record, starting from its inception in 1874 to the last edition some months ago. Most of the articles in the commemorative editions will be re-published in their original form, having been carefully selected to give a broad overview of the points of interest at the time.

As many of you will know, for 140 years The Record as the only Catholic newspaper for the Archdiocese provided an informative insight into the events and life of the Catholic people and culture of Perth. The first edition appeared on May 2, 1867. Its price was 6D. It was a weekly publication, printed and published at first by Pearce and Bereford at the office of The Morning Herald on Cliff Street in Fremantle. It was the second attempt at establishing a publication in Perth by the Archdiocese at the time, and was coincidently far more successful than the first attempt.

It was to be the official paper of the Church in Western Australia and was to be established by Father Matthew Gibney bearing the title of The West Australian

Catholic Record. This first edition looks at the printed works of The Record from 1874 to 1924, a time when the Church in Perth was still very much in its infancy. It looks through a number of significant events from the capture of Ned Kelly (July 29, 1880), the Opening of St Brigid’s School North Perth (June 6, 1889) the death of Cardinal Henry Newman (September 4, 1890), laying the foundation stone at St Patrick’s Church in Fremantle (March 26, 1898), the death of Pope Leo XIII (July 25, 1903), the election of Pius X (August 4, 1903), the sinking of the Titanic (April 20, 1912) and the election of Benedict XV (September 5, 1914).

These events all affected the Archdiocese and had a significant impact upon its people who, as we do today, were looking for Christ and contributed to the Church in Perth and across the whole of Western Australia. This was a time of great change and fruition for the Catholic community in the Archdiocese of Perth. It is my hope that, by digesting and reflecting on the content of this commemorative edition, we too might all grow in our faith in Jesus Christ and come to a deeper appreciation of all that has been achieved in Archdiocese. We have a history that we can be proud of.

I sincerely hope you enjoy reading this first commemorative edition.

Archbishop Timothy Costelloe Archdiocese of Perth

November 1, 2014

AUGUST 6, 1874

DECEMBER 2, 1874

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Commemorative Edition 1874-1924 called upon them to stand. The crowd did so, and in obedience to a subsequent order fell prone on the ground. They were passed, one by one, and two of them - brothers named McAuliffe - were arrested as Kelly sympathisers.

The Hotel Burned

JULY 29, 1880 Capture of Ned Kelly At daylight the police were attacked from the rear by a man dressed in a long grey overcoat and wearing an iron mask. A little scrutiny showed that it was the leader of the gang, Ned Kelly himself. On further observation it was seen that he was only armed with a revolver. He, however, walked coolly from tree to tree, and received the fire of the police with the utmost indifference, returning a shot from his revolver when a good opportunity presented itself. Three men went for him, viz., Sergeant Steele, of Wangaratta, Senior-constable Kelly, and a railway guard named Dowsett. The latter, however, was only armed with a revolver. They fired at him persistently, but, to their surprise, with no effect. He seemed bullet-proof. It then occurred to Sergeant Steele that the fellow was encased in mail, and he then aimed at the outlaw’s legs. His first shot of that kind made Ned stagger, and the second brought him to the ground with the cry, “I am done - I am done.” Steele rushed up along with Senior-constable Kelly and others. The outlaw howled like a wild beast brought to bay, and swore at the police. He was first seized by Steele, and as that officer grappled with him he fired off another charge from his revolver.

This shot was evidently intended for Steele, but from the smart way in which he secured the murdered the sergeant escaped. Kelly became gradually quiet, and it was soon found that he had been utterly disabled. He had been shot in the left foot, left leg, right hand, left arm, and twice in the region of the groin. But no bullet had penetrated his armour. Having been divested of his armour he was carried down to the railway station, and placed in the guard’s van. Subsequently he was removed to the station-master’s office, and his wounds were dressed there by Dr. Nicholson, of Benalla.

The Seige Continued That the three other outlaws were still in the house was confirmed by remarks made

by Ned, who said they would fight to the last, and would never give in. The female prisoners who escaped during the morning gave corroboration of the fact that Dan Kelly, Byrne, and Hart were still in the house.

A rumour got abroad that Byrne was shot when drinking a glass of whiskey at the bar of the hotel about half-past 5 o’clock in the morning, and the report afterwards turned out to be true. The remaining two kept up a steady defence from the rear of the building during the forenoon, and exposed themselves recklessly to the bullets of the police.

They, however, were also clad in mail, and the shot took no effect.

At 10 o’clock a white flag or handkerchief was held out at the front door, and immediately afterwards about 30 men, all prisoners, sallied forth holding up their hands. They escaped whilst Dan Kelly and Hart were defending the back door. The policy rallied up toward them with their arms ready, and

Some time before 3 o’clock in the afternoon the shooting from the hotel had ceased, and opinions were divided as to whether Dan Kelly and Hart, were reserving their ammunition or were dead. At 10 minutes to 3 o’clock another and the last volley was fired into the hotel, and under cover of the fire Senior-constable Charles Johnson, of Violet Town, ran up to the house with a bundle of straw which (having set fire to) he placed on the ground at the west side of the building. This was a moment of intense excitement, and all hearts were relieved when Johnson was seen to regain uninjured the shelter he had left. All eyes were now fixed on the silent building, and the circle of besiegers began to close in rapidly on it, some dodging from tree to tree, and many, fully persuaded that everyone in the hotel must be hors de combat, coming out boldly into the open.

Appearance of Kelly’s Sister Immediately before the house was fired, Mrs. Skillion, sister of the Kellys, dressed in a dark riding-habit trimmed with scarlet, and wearing a jaunty hat adorned with a conspicuous white feather, appeared on the scene. The Very Rev. Father Gibney, V.G., Perth, Western Australia, requested her to go to the hotel and ask her brother and Hart to surrender. She said she would like to see her brother before he died, but she would sooner see him burned in the house than ask him to surrender. This, in fact, was the procedure which the police had decided upon in order to bring the outlaws from their cover. Some 200 people by this time had arrived on the platform. Kate Kelly, an unmarried sister of the brothers, was also there, but the only expression which escaped her lips was the one uttered in heart-broken accents, “My poor, my poor brother!” Whether it was known or not to the besiegers, there was an old man named Sherry in the house when it was fired, and the Age says on this subject.

“A Brave Priest” “Father Gibney emerged from the crowd, saying he would save Sherry. The brave clergyman was encouraged on his mission by a cheer from the spectators. He walked boldly to the front door, was lost to view amongst the smoke, and a moment afterwards a mass of flames burst from the walls and roof of the dwelling at the same instant. A shout of terror from the crowd announced the fear that was felt for the safety of the courageous priest. Constable Armstrong, with some other policemen, rushed into the building from the rear, and a few seconds afterwards their forms, with that of Father Gibney, were seen to emerge, carrying with them Sherry, who was in a dying state, and the dead body of the outlaw Byrne.”

The Argus report at this point is:- “When the house was seen to be fairly on fire, Father Gibney, who had previously started for it but had been stopped by the police, walked up to the front door and entered it. By this time the patience of the besiegers was exhausted, and they all, regardless of shelter, rushed to the building. Father Gibney, at much personal risk from the flames, hurried into a room to the left, and there saw two bodies lying side by side on their backs. He touched them, and found life was extinct in each.

These were the bodies of Dan Kelly and Hart, and the rev. gentleman expressed the opinion, based on their position, that they must have killed one another. Whether they killed one another or whether both or one committed suicide, or whether both being

3 mortally wounded by the besiegers, they determined to die side by side, will never be known. The priest had barely time to feel their bodies before the fire forced him to make a speedy exit from the room, and the flames had then made such rapid progress on the western side of the house that the few people who followed close on the rev. gentleman’s heels dared not attempt to rescue the two bodies. It may be here stated that after the house had been burned down, the two bodies were removed from the embers.

They presented a horrible spectacle, nothing but the trunk and skull being left, and these almost burnt to a cinder. Their armour was found near them. About the remains there was apparently nothing to lead to positive identification, but the discovery of the armour near them, and other circumstances render it impossible to be doubted that they were those of Dan Kelly and Steve Hart.

The latter was a much smaller man than the younger Kelly, and this difference in size was noticeable in their remains. Constable Dwyer, by-the-by, who followed Father Gibney into the hotel, states that he was near enough to the bodies to recognise Dan Kelly.”

As to Byrne’s body, it was found in the entrance to the bar-room, which was on the east side of the house, and there was time to remove it from the building, but not before the right side was slightly scorched. This body likewise presented a dreadful appearance. It looked as if it had been ill-nourished. The thin face was black with smoke, and the arms were bent at right angles at the elbows, the stiffened joints below the elbows standing erect. The body was quite stiff, and its appearance and the position in which it was found corroborated the statement that Byrne died early yesterday morning. He is said to have received the fatal wound, which was in the groin, while drinking a glass of whiskey at the bar. He had a ring on his right hand which had belonged to Constable Scanlan, who was murdered by the gang on the Wombat Ranges. The body was dressed in a blue sac-coat, tweed striped trousers, crimean shirt, and very ill-fitting boots. Like Ned Kelly, Byrne wore a bushy beard.

In the outhouse or kitchen immediately behind the main building the old man Martin Sherry, who was one of the prisoners of the gang, and who was so severely wounded that he could not leave the house when the other prisoners left, was found still living but in articulo mortis from the wound in the groin. He was promptly removed to a short distance from the burning hotel and laid on the ground, when Father Gibney administered to him the last sacrament. Sherry was insensible, and barely alive. He had evidently suffered much during the day, and death released him from his sufferings within half-an-hour from the time when he was removed from the hotel. It was fortunate that he was not burned alive. Sherry, who was unmarried, was an old resident of the district, and was employed as a plate-layer, and resided about a mile from Glenrowan.

He was born at Limerick, Ireland, and was 60 years old. He is said by all who knew him to have been a quiet, harmless old man, and much regret was expressed at his death. He seems to have been shot by the attacking force, of course unintentionally.

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4 JULY 26, 1888 The Good Catholic Mother.

What is the life of a Catholic child like? As soon as it is baptized and the original sin is removed, it becomes a member of the Catholic Church. It regains its right to the lost inheritance of heaven, and its soul is filled with sanctifying grace.

It is so prepared by God, that when it is able to talk and observe things it may have the capacity and the strength to learn its faith, and begin to practise the virtues which will sustain it in purity and innocence during life.

The good Catholic mother as soon as her child begins to talk, teaches it the first of all things the name of God; and as the child advances in language, how to bless itself or make the sign of the Cross.

Then she teaches it the Our Father, the Hail Mary and the Apostles’ Creed. She and the child kneel down at night and in the morning to unite their hearts in prayer to God. The good Catholic mother is more anxious to perform these duties towards her child than she is for any other duty of her motherhood.

When the child reaches the age in which it begins to distinguish between good and evil, and when it begins to be responsible for its acts, the good Catholic mother will have it instructed in those other Sacraments which give strength and grace to the young soul to avoid evil, or if it has fallen into it to lift it out of it.

The good Mother will not delay this instruction, nor will she be satisfied with a little of it now and then; because she knows the importance of it. She knows that Almighty God holds her responsible for the future for the child is formed in its young years.

To make sure that her child will be properly instructed in its faith, she sends it to a Catholic school, where it will breathe the religious atmosphere of its home, learn day by day its only religion, and at the proper time receive those Sacraments which are the stay and support of the Catholic, and the means by which he saves his soul.

SEPTEMBER 13, 1888

lia made it impossible to comply with the Tridentine ordinance hitherto. At 9 o’clock on the morning appointed the Clergy and Bishop formed a procession from the palace to the church. Entering by the principal door of the Cathedral the procession went up the centre of the Church and the clergy took their places in the Sanctuary while the Bishop made a short visit to the altar of the Blessed Sacrament.

After the prescribed visit, His Lordship vested in full pontifical robes and celebrated solemn High Mass at which the Very Rev. P.J. Gibney, V.F., was assistant priest, Fr. Mateu deacon and Mr. Duff sub-deacon. At the conclusion of the mass, the business of the public session of the Synod was proceeded with. It consisted principally in the formal promulgation of the decrees of the Plenary Council referred to. The decrees were not read out in an unknown tongue during the space of two hours, as stated in one of the Perth papers – they were announced in only such detail as was strictly necessary, and the exclusively sessional work gone through was begun and finished in less than one hour.

The rest of the ceremonial was taken up by the celebration of the pontifical mass – a sacred rite with which Catholics, and especially the frequenters of the Cathedral are perfectly familiar and which is always edifying although on account of the music and elaborate ceremonial it is necessarily one of the longest services of the church.

The clergy present in Synod with the Bishop were the Very Rev. Fr. Bourke, V.G., the Very Rev. Fr. P.J. Gibney, V.F., the Rev. H. Brady, the Rev. F. Mateu, the Rev. B. Delany, the Rev. A. Martelli, the Rev. J. Duff, the Rev. W. Kelly, the Rev. T. Dooley, the Rev. E. Brereton and the Rev. W. Treacy.

His Lordship Dr. Gibney made but one special decree the purport of which was the appointment of the Very RR. FF. Bourke and Gibney as Diocesan Councillors for a term of three years. Considering that but a short notice of the intended holding of the Synod had been given, a large congregation of the faithful attended. The altar had been beautifully decorated for the occasion by the Sisters of Mercy.

JUNE 6, 1889

SEPTEMBER 13, 1888 THE SYNOD HELD IN THE CATHEDRAL

On Tuesday last the Cathedral was made the scene of a very solemn and imposing ceremonial. Availing himself of the presence in Perth of so many priests assembled for the annual retreat, the Bishop held the public session of a Synod summoned for the business principally of promulgating the decrees of the Plenary Council of the Catholic Church in Australia recently held at Sydney.

The Synod on Tuesday last was the first ecclesiastical assembly of the kind held in the diocese of Perth, although the Council of Trent prescribes that all Bishops throughout the Church shall assemble their Clergy to a diocesan synod once every year. The small number of priests in Western Austra-

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THE POPE TO ARBITRATE AGAIN

JANUARY 16, 1890

It will be remembered as one of the greatest glories of the Pontificate of Leo XIII, that in his person the Pope appeared again, after the lapse of centuries, in the office of arbitrator between nations – an office singularly befitting the vicar of the Prince of Peace.

Pope Leo’s success in settling the dispute between Catholic Spain and Protestant Germany on the Caroline Islands, to the satisfaction of both, has directed the eyes of other contending nations to the same impartial judge. It is stated that Russia and Austria are seeking the arbitration of Pope Leo in the Balkan question, and that the Governments of the United States and Great Britain will refer to him their Behring Sea dispute.

A prominent member of the diplomatic body in Washington said last week to a representative of the New York Herald: - “It is a good proposal, I am sure, and a tribute to the eminent personal character and disposition of Pope Leo, as well as a recognition of the exalted benevolence that belongs by constitution and tradition to the Sacred Pontifical office…the selection of the Pope by the American Government as the arbitrator of an international question to which the United States is a party would be a matter of such interests to the cabinets of Europe for which the Papal question has an importance that naturally is not participated in by this country. It would fix a precedent certain to be followed by other powers, and might lead in the course of some years towards an important alteration in the political status of the Pope, which, I am confident would be felt as an amelioration of the present condition equally at the Vatican and the Quirinal.”

In striking contrast with this recognition of the Pope’s influence as a judge of appeal between the nations is the childish declaration of the Italian organ, the Riforma, this week, that the pilgrimages to the Vatican are becoming political demonstrations against the unity of Italy, and the pilgrimages are therefore illegal!

Italy will awaken some day to find that her petty persecutions of the Supreme Pontiff have alienated from her every Christian nation of the World.

APRIL 17, 1890

JULY 3, 1890

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GUILDFORD On Sunday last Mass was celebrated by the Rev. Fr. Kelly, who at Benediction in the evening, delivered a very instructive sermon from the Gospel of the day.

A young man named William Murtha, who has been suffering for some time at the Midland Junction, was removed to the Colonial Hospital, at Perth, yesterday.

Sickness is very prevalent here at present, a great many persons suffering from the influenza epidemic. The Palace Circus opened here on Saturday night for a short season.

A large gathering of persons assembled to witness the performance. On Monday evening a much larger audience attended. The trapeze performance of Messrs. Overlie and Lovatt was greatly appreciated, as also were Mons. Verlasie’s equestrian feats. Considering the short length of time in which the circus has been in existence the performance throughout reflects the greatest credit upon Messrs. Martin and Lovatt.

The warm weather is beginning to set in, and Spring is rapidly developing into Summer. The Wednesday and Saturday afternoon excursions to the Mills are becoming very popular, large numbers taking advantage of the opportunity to have a short run up country. A long felt want has at last been supplied to the people of Guildford, viz., a Sunday train to and from Fremantle, the first of which ran on the 4th inst.

An amateur concert is advertised to take place here to-night, in aid of the Mechanics’ Institute. Trade is very dull here at present owing no doubt to the partial suspension of the Midland works.

The Annual Show takes place on the 4th and 5th of next month, which will help to enliven things a little.

MARCH 8, 1894

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SEPTEMBER 13, 1894 BISHOP GIBNEY TO THE CLERGY AND LAITY OF THE DIOCESE. MATTHEW, by the Grace of God and favour of the Apostolic See, Bishop of Perth, To the Clergy and Faithful of the Diocese We are under the necessity of appealing to the faithful Catholic people in every district to come to our assistance, to enable us to procure Priests, and Religious Orders of both sexes to attend to the spiritual wants of this vast Diocese.

The unquestionable inducements, and the great developments that are now taking place, in the many and widely separated parts of this extensive country, are attracting large numbers of people. Our priests in the past were indeed all too few, yet the people for the most part could rely upon having their ministrations at stated intervals, and were rarely disappointed in their hope of having a priest by them, to prepare them for a happy death. Now all this is changed.

At great distances apart numbers of men are congregated on our newly discovered goldfields and we have no Priests to send to them unless we withdraw them from the congregations over which they preside at present. This condition of things excited the tenderest compassion of our Divine Lord and Model: Whose words, we, imitating His Blessed Mother, should lay up and ponder over in our hearts: “And seeing the multitudes” writes St. Matthew Ev. (IX 36, 7, 8,) “He had compassion on them; because

Commemorative Edition 1874-1924 they were distressed, and lying like sheep that have no shepherds. Then he said to his disciples, the harvest indeed is great, but the labourers are few. Pray before the Lord of the harvest that He send fresh labourers into His harvest.”

The cry has reached us, from various parts of the far North, thence South, all along the gold bearing country – the wailing cry of men stricken down by fatal maladies, crying and weeping and calling for a Priest, but in vain! Alas in vain! For there was none at hand to help them. Besides Priests we require Communities of Nuns to provide for the training of the young as you know they only can train them.

These things cannot be achieved without sacrifice – very great sacrifice on their part who devote their lives to the work – and some sacrifice on our part to supply the necessary funds to defray the expenses of the devoted servants of God who may be found willing to respond to our appeal to come and help us.

(1) We therefore direct that the First Sunday in October be fixed to begin a general collection through the Diocese and trust that everyone will give cheerfully – those who have much give accordingly, and those who have little even so of that little give a mite.

(2) Collectors shall be appointed at each Church, and over central places, who will take down the names of donors and forward to the Rev. W.B. Kelly, the Palace, Perth.

(3) This letter is to be read at Mass on some Sunday before the first Sunday of October, where possible so that the faithful may have due notice.

The blessing of God cannot fail to come upon those who help in so noble a cause, where His own glory and the salvation of souls are so intimately concerned. Whilst from my heart imparting my blessing, I implore the Blessing of God, the Father, Son, and Holy Ghost, on all who aid us either by their prayers or contributions. † MATTHEW GIBNEY Bishop of Perth, The Palace, Perth, September 1894.

FEBRUARY 7, 1895 The Church and Slavery.

A writer in the Catholic Times says: “SIR – In your issue of March 30 and April 13, two letters appear from the pen of Miss Frances Power Cobbe in which she implies that only recently – that is in modern times – Catholics have come to recognise the wrong of slavery. As no one has written to put her right in the matter up to the present, perhaps I am not too late in trespassing on your indulgences. So far from Miss Cobbe’s idea being true, I could fill columns of your paper with a mere catalogue of what the church has done to put down slavery. Balmez on “European Civilization” deals very fully with the subject. Pope Adrian I allowed slaves to marry even against their master’s will. Innocent III confirmed and approved of the Trinitarian Order, founded by St. John of Maths, to redeem slaves. Honorious III. approved of the Order of Rapsom founded for the same purpose. In the fifteenth and sixteenth centuries the Popes raised their voices against the oppression of natives in newly-discovered lands. Pius II., Leo X., Paul III., and Urban VIII. used their influence with the kings of Spain and Portugal to prevent the spread of slavery, and imposed censures on those who took part in it.

In the early Middle Ages it was a common custom for priests to urge their penitents to set free slaves. In recent times Benedict

XIV., Pius VII., and Gregory XV., have all been friends of slaves. So that Leo XIII. was simply following a long line of predecessors when he wrote his letter to the Bishops of Brazil (May 5, 1888). Slavery is not wrong in itself – is not wrong per se, but when it becomes a social and circumstantial evil or an improper relationship between labour and capital, it is then time to interfere; and the Catholic Church not only in the Popes, but in her Councils, has interfered from the very beginning of her career. And this is one of the reasons why the great Roman Empire tried to crush our Christianity. Here are some of the Church Councils which legislated to protect the slave. The Council of Eliberitan 305 A.D.; that of Epson 507; the fifth Council of Arles 549; the third of Lyons 583; the fifth of Paris 614; eleventh of Toledo 675; Worms 868. The legislation of these and very many other Councils included the excommunicating those who enslaved others. Council held in London in 1102 forbade the selling of men in that city and called it “an infamous traffic.” The Council of St. Patrick, held in Ireland in 450, recommended church property to be sold for redeeming captives. I could continue citing similar instances innumerable, but I have given sufficient to prove that no other institution on the face of the globe besides the Catholic Church has done so much, or has so long a record of action against slavery, - I am, yours, etc, Historicus. P.S. – I use a nom-du-plume as I do not desire extended publicity, but should Miss Cobbe desire it I have no objection to her knowing my name and address.

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AUGUST 4, 1906 PROTECTION OF CHILDREN

OCTOBER 3, 1903

A SOCIETY FORMED IN PERTH On Friday night of last week a public meeting was held in the Perth Hall for the purpose of forming a society for the protection of children.

The Mayor of Perth (Mr. S. Stubbs) occupied the chair, and among those on the platform were his Lordship Dr. Gibney, the Very Rev. Father Keogh, V.G., the Anglican Dean of Perth, Mr. H Brown, M.I.A., Dr. Haynes and several others.

The chairman read apologies from many prominent citizens who were unable to be present, but who were all in hearty sympathy with the objects of the meeting.

Personally he (the chairman) was in favour of the proposed society, as, from the information which had been supplied him, he had come to the conclusion that it was badly needed.

The first speaker was his Lordship Dr. Gibney, who said that they had assembled for the consideration of a most important question, and for the formation of a society which every humane individual considered advisable. For nearly half a century he had been associated with the work of the protection of children.

About 40 years ago he waited on the then Governor of the Colony to ask for the establishment of an orphanage for girls, and he only asked to be allowed the same amount as it was then costing the Government to keep the children.

His request was readily granted. The community then was a small one, and only numbered about 22,000 people, so that it would be seen that they had not been wanting in looking after the interests of the children.

The Church of England people also had done their part well, as, soon after they also established a similar institution for their children.

He considered that if all looked after their own children there would be none left uncared for. The orphanage which was then founded – St Joseph’s – now held first place, according to the Government Inspector’s report, among similar institutions of the State.

After the establishment of the girls’ orphanage, people were continually asking him if now that the girls were provided for, the boys would be left to look after themselves.

They were not long allowed to look after themselves, as about four years later, a boys’ orphanage was founded, which is now a flourishing institution at Clontarf on the banks of the Canning River.

There was still, however, much to be done in the way of charitable endeavour for the rescue and protection of the fallen and the neglected: hence attention was turned to the founding of an institution for the care of their fallen sisters in the Home of the Good Shepherd at Leederville. Women were now admitted into that institution without distinction of race, creed or colour.

An Industrial School had also been established, at Glendalough, near Monger’s Lake, where boys to the number of over 60 now enjoyed all the benefits of a good home, and were educated and trained in various trades and occupations.

The number of inmates in the various institutions were about:- Girls’ Orphanage 128, Boys’ Orphanage 100, Magdalen Home 84; and Industrial School 60. There was another phase of the question, however, to which he wished to refer; and much as it pained him to do so, he felt that they were wasting their time attending if somebody did not speak out on the subject.

He was referring to the many vile and vicious means that were resorted to for the purpose of destroying the life of the unborn child. His Lordship then quoted at length

from the finding of the N.S.W. Royal Commission on the declining birth-rate, which showed to what a large extent the decrease in the birth-rate was due to preventive means. The opinions of the many medical men examined were unanimous that deliberate prevention was largely carried on.

One of the saddest features of all was that many women did not seem to realise the sinfulness of the act. On the contrary, they conversed freely with one another about the matter, and even went so far as to consult doctors and chemists, to such an extent of depravity had they fallen. It was stated that the wives of working men, as well as those higher in society, made no secret of their desire to avoid child-bearing.

Even absolutely good women seemed to regard prevention lightly. Child-bearing and nursing were regarded as undesirable, and so long as they could escape serious ill effects women did not care for the young lives that were ruthlessly destroyed. Many representative clergy were examined by the commission, and in every case the restriction of fertility was condemned.

It was variously stigmatised as a violation of the sanctity of marriage, child murder, and a crime in the sight of God. From inquiries which he had made, he found out that fully 30 per cent of those who should be born in this State were prevented by artificial means.

He had given instructions that no child, no matter how young, should be refused admittance at the Girls’ Orphanage. It would be a good thing, he considered, for the older girls in that institution to gain practical experience in the rearing of the young by looking after the babies.

Regarding the heavy death-rate among infants, a leading British medical authority gave it as the result of his investigations that it was twice as dangerous to feed an infant on condensed milk as on fresh cow’s milk, and 50 times as dangerous to feed it on cow’s milk as on breast milk, while the danger of condensed milk was 100 times greater than that of breast milk. That should be a lesson to every mother whose natural and sacred duty was to nurse her child herself.

The next speaker, Dean Latham (Anglican) thanked his Lordship Dr. Gibney for having dealt so fearlessly with that aspect of the question. He thought much valuable assistance could be received from school teachers and others who were brought directly into contact with children.

They should also consider illegitimate children, who were generally the most neglected. He condemned baby-farming as a ghastly trade, and hoped it would be suppressed. They should make it impossible by proper legislative enactments, for a child to be adopted at £5 and buried soon afterwards at the undertaker’s cheapest rate.

Mrs. Hill gave numerous instances of cases of cruelty to children which had come under her notice, and then essayed to prove the necessity for such a society as they had assembled to establish. A mother only fifteen years of age had to take her child out to service, and her employer complained of its crying. The infant was thrown into the fowlhouse, where the fowls pecked it in a terrible manner, a shocking disease being the result. In another instance a father died, leaving an infant in charge of a drunken mother, who ruined its health with liquor, and tried to poison it and herself.

In another case an unwanted baby was adopted by a man and woman for a consideration, and they immediately commenced to slowly kill it. It was literally starved, and frequently beaten, and when they went out it was tied to the leg of a table. The neighbours heard its cries; and the police being informed, broke in and found the child tied

up. The inhuman foster parents were furious, and continued the starvation and ill-usage and the police had again to interfere.

They were convicted, but let off with the paltry penalty of four months’ imprisonment.

Other instances of gross cruelty to the number of about a dozen had also recently been investigated. Legislation on the subject was urgently needed, and it should be made criminal to adopt a child for a lump sum.

Sir Edward Stone moved:- “That a society be formed having for its objects the protection of child-life in Western Australia.” This was seconded by Canon Lefroy (Anglican), and carried unanimously.

Mr H. Brown, M.L.A., moved:- “That the following ladies and gentlemen be the first executive committee of the society, with power to add to their number:- Mrs. Kingsmill, Mrs. Bird, Mrs. Nanson, Mrs. Chase, Miss George, the Rev. E. Makeham, Mr. Foulkes, Dr. Thurston, and Mr. F.R. Vincent (hon. secretary).” This was seconded by Mr Carmichael, of the Salvation Army, and also carried.

At the instance of Dr. Haynes, seconded

by Mr J.H. Prowse, a hearty vote of thanks was accorded to the chairman.

In replying, Mr. Stubbs took occasion to pay a high tribute of praise to the nuns of the Good Shepherd at Leederville, and to their Home for women.

He had lately visited the institution, and was astonished at the good work which he saw was there carried on. He would strongly advise every one who had the time to visit the place and see for themselves. “All honour,” said the Mayor, “to those noble nuns and to everybody engaged in such grand charitable works.”

MARCH 3,1906

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MAY 25, 1907

APRIL 13, 1907 CATHOLIC SCHOOLS CHILDREN DEFRAUDED OF THEIR RIGHTS On last Thursday and on St Patrick’s Day the Catholic school children gave exhibitions of one phase of their training which was a revelation to all present.

That these children receive the most perfect education in its true sense that could be given them is now undoubted and unquestioned.

We do not mean to dwell on the fact. But these exhibitions bring vividly to mind the gross injustice to which these children are subjected.

Their parents are compelled to pay for a school of which they cannot without violating their conscience, make use. They have the additional burden of building and supporting schools for themselves.

The Catholic parent has not only to pay for the secular education of the children in State schools, but for the form of religion.

And from his own pocket alone he must pay for the secular education of his own children.

Looking at these well-trained, well educated Catholic children, one intensely feels the injustice done them. They are starved of their just rights. The bread is taken out of their mouths and given to others.

They are left unsupported whilst the fruits of their parents’ sweat and toil and weary hours of labour go to assist others.

The members of the A.N.A. take an interest in the education of the young Australian, and they took an active part in having the regulation, making certain pupils of State schools pay something towards their education rescinded. We wonder do they realise that the children attending Catholic schools have an equal right to be considered.

They have to pay for every stone in their schools and for their own education as well.

If it were a grievance that certain pupils of the State schools were expected to pay something for their education after a certain age, the Catholic child’s grievance who has to pay doubly for his or her education is indeed serious and calls for loud and incessant protest, and demands immediate redress.

What is the difference between a Catholic child and any other that the Catholic alone should suffer unchampioned by any lovers of justice or their country?

The Catholic parent has one consolation in this matter. He is the victim of injustice, but he may well be proud of the education, mental, moral and physical imparted to his children in the Catholic school.

The excellence and wisdom of that thorough education will amply repay the enforced extra cost they are compelled tyrannically to defray in the happiness, innocence and piety it will bring into their homes.

The same qualities nurtured and fostered in the Catholic school-room, and which produce their fruit in the ideal Christian home, are the State’s best assets, and the surest guarantee of its permanency, prosperity and advancement.

November 1, 2014

A MOMENTOUS EVENT IN THE HISTORY OF NORTH-WEST ABORIGINIES As we go to press we are told that there is every probability that the nine Sisters of St. John of God who have volunteered their services for Beagle Bay will depart from Fremantle for the North-West next Sunday.

This event marks a red-letter day in the life of the institution.

If these Sisters can only be supplied with the necessary means and given the facilities to extend their labour among the natives, they will be able to do a great deal to solve one of the greatest problems that confronts our State – the preservation of the fast dying aboriginal race.

In founding Beagle Bay Mission, the sending of nuns to the natives formed a prominent part in the original scheme mapped out for the benefit of the aboriginals by Bishope Bigney, who is their only practical friend, and ceaseless and consistent advocate of their rights. From his personal experience among them, he knows the capabilities of these much maligned and misunderstood native inhabitants of our land.

The aborigines of W.A. are commonly considered as a very low class of people in the great human family.

Often, with unpardonable injustice to them, there is no difference made between “the wild blacks” and unreasoning animals.

Some people think the first inhabitants of this country are gifted only with very little understanding, and no power of intelligence, living a wild life, corrupted to the very depths of possible degeneration in their morals and manners.

But this judgment is very far from the truth and the reality, as will be seen when we consider the aborigine in his native state before the arrival of the white man, before whose encroachment the aboriginal inhabitant is more and more disappearing.

For in his aboriginal state the native of Australia is a fine specimen of mankind, able-bodied, gifted with natural knowledge and a very quick intelligence. For him there is a marked distinction between good and evil actions.

He has a natural code of justice. The headsman of the two important tribe-lines had to decide how wrongs and offences had to be righted or avenged.

Like all aboriginal people, the natives of Australia had their religion and a strong belief in their higher being, and in spirits of another world.

These spirits were good an evil: the protection of the first the aborigine had to invoke by interior supplication, whilst he had to avoid the anger of the latter by leading a good life.

A few tribes believe also in a great spirit, who is the maker of their country and who’s superiority over other spirits they fully acknowledged.

Their marriage laws were arranged from the four great families, and any man who has a good knowledge of these laws acknowledges them good and perfect, especially in big tribes. Finally, like many ancient people, they believed also in the transmigration of souls and in reincarnation.

These facts give evidence that our aborigines are not leading a wild life of degradation and stupidity. No! The contrary is true.

They are very attached to their home, where they enjoy a free life in natural happiness.

They divide their country into different districts, and every family owns one of these districts, which the natives call, even after the white man had taken possession of it, “my country.”

Often during the year the aborigine visits his brothers in friendly tribes. When

at home, the male members are hunting during the day, whilst the women collect bush fruits and roots. The evening is mostly given to dances and long chats about the “good old times.”

This was the life of the aborigine in their free state, when they were their own masters, and in their “own country.”

In their way they lived a happy life, without troubles and hardships. Naturally, also the aborigines of Australia had, like all aborigines, his moral weakness: it is impossible to was altogether clean his character from every stain of moral corruption.

But now things have undergone a great change. The aborigine has ceased to be the strong, intrepid hunter of former days.

The white man is the master of the native’s country, and the first owner is considered as an intruder, whose existence is regarded with an unfriendly eye, for which reason his extermination is only a matter of time.

To prevent this extermination was one of the reasons for the foundation of the Beagle Bay Mission.

It was founded by Bishop Gibney to give the native a home where the welfare of body and soul would receive attention.

In the beginning progress in civilising him was very slow, because for centuries the native had been accustomed to a free life, hunting in the bush, fishing and finding an abundance to satisfy their few necessaries.

At the Mission they had every opportunity to watch the manners and life of the missionaries, forming their own ideas of the new religion which was presented to them, though no pressure was brought to bear upon them to accept it.

But with years, one after another embraced the new faith, and now not only the whole of the Beagle Bay natives (in number 200) are Christians, and also many form other tribes.

In comparison with white people they are good Christians, and fulfil their religious duties well.

Later on, the parents send the children to school and judging from the last few years we must give these children credit for their desire to learn and for a good an quick intelligence.

Many people have a great difficulty in believing that a native child could be so trained that he has no desire to go back to bush life.

There is no danger of this, as long as the children are trained near their natal place, were they are surrounded by their dear old country, which they like more than anything.

In the Mission the children can go into the bush, but they know it only for a few miles.

In any event they could not live there for many days, being accustomed for years to regular nourishment which the bush cannot afford them now.

This is especially the case now that the children, having been trained to do housework and in different trades, are getting married and live in their own cottages near the Mission.

From the effects upon these people and the children the result of many years work of civilisation and Christianity can be well judged.

In this field of self-sacrificing work the zealous and courageous Sisters of the Convent of St. John of God, Subiaco, are now to make their appearance.

The place has been prepared for their coming. The present is the real moment for the Sisters to commence the arduous work amongst our unjustly despised brothers and sisters – the aborigines of this country.

The poor little children will receive them as good friends and love them perhaps as well as they love their own mothers, for

whom they show not less affection and love than white children do.

The woman and girls will look up to them as angels of charity, who are leaving their parents and friends for their sakes, who are renouncing a life of many comforts, to join them and embrace their life of starvation and hardships.

Yes, for this the good sisters will receive a hearty welcome form the natives, who understood well enough for what reason the Sisters are making such a generous sacrifice of many comforts and life.

A vast field of work is opened for the nine Sisters who are volunteering with a generous heart to go to Beagle Bay Mission.

In school the children will receive a thoroughly up-to-date training, judging from the present results of the work the Sisters have done amongst the white children of this State.

And without doubt such training will raise the intellectual of those poor children to a higher standard.

In needle and housework the Sisters will have able and attentive pupils in the girls who are anxious to learn, especially as they will be able in time to make their own clothes.

All these things will be a good preparation for the time when these children are sufficiently advanced to found homesteads for themselves, where they will be able to procure many comforts, which with their small means, would not be otherwise available.

Also many of the young women will be pleased to learn different things from the Sisters; for needle work all the women have a liking and in the house and garden they will be only too pleased to offer their services, so that the Sisters will feel for themselves the goodwill of these black women, and will be in a way comfortable and at home.

But more than all the work of the Sisters is desired for the aborigine in sickness.

The poor women especially will cover the tender hands of these angels of charity with tears and kisses as they dress their wounds and lessen their pains: and never will they cease to be thankful for their love and their self-sacrifice: for their renouncing of friends and comfort, to partake of the burdens of the natives’ many sufferings.

Commemorative Edition 1874-1924

November 1, 2014 SEPTEMBER 7, 1907 THE “CHURCHES” AND SOCIAL REFORMS

“Not long ago, in writing of the attitude of the churches to progressive reforms, I said that the great majority of the churches are against progress for various reasons, chiefly because they think more of Mammon than men.”

Thus a “Rambling reflector” quoted in one of our local contemporaries.

Evidently neither his ramblings nor his reflections have been able to instil into him much enlightened information, for by “Churches” he means merely the Protestant sects, and principally the “Council of Churches.”

The Church he does not seem to know much of. Whilst he takes a few “preachers” in what he calls little “conventicles” as the spokesmen of Christianity, he altogether ignores THE Church, which alone is entitled to the name and which alone can be identified with Christianity.

Unfortunately, pushful, self-advertising, blatant and ignorant “preachers” whose religion often is sheer fanaticism, whose principles are only their personal interests, and whose doctrines are merely froth, are accepted by the mob, the amateur scriblers and by what are called “great dailies” as enterpters of Christianity.

The consequence is a great loss to genuine religion. For to identify the narrow, extremist, unbalanced views of these men with the teachings of Christianity would be disastrous to it.

The writer above referred to makes out a strong case of antagonism between some Melbourne “preachers” and the real interests of the workingman, and the laws which ensure him some measure of justice and safeguard his physical and moral well-being.

But to draw from that fact the general conclusion that clergy men are all antagonistic to “progressive reforms” is pure fudge; that conclusion however, is frequently drawn.

Evidently the writer, who is a type of his class, never read Leo XIII’s Encyclical on Labour.

The late Pope, as the spiritual head and moral guide of 400.000.000 people, has claims to be heard on the question. He not only gave his own views built upon the unchangeable principles of eternal justice and charity, but his writings also embody the thoughts of such men of preeminent ability and such sincere sympathisers with the labouring man, as Cardinal Gibbons of America, and a host of brilliant, brainy men who have spent the greater part of their lives in studying the best modes of bringing peace, happiness and comfort and justice into the lives of the exploited and down-trodden.

In face of what THE Church is doing for the poor, in the face of her colossal Charities, of the societies for the study and advancement of social progress and reform which the late Pope wished to see established in every parish in the world, and in face of the social reforms achieved by such societies, for instance in Germany, by the Centre Party, composed mainly of Catholics and working on Catholic ideals considering all done by her for the betterment of the condition of the working man, this taking of a few unbalanced hirelings as the representatives in any way of religion and concluding from their utterances that there is an antagonism between religion and justice, full and untainted to the labourer, is bunkum.

Yet there are writers and papers in Australia who are constantly thus construing these utterances.

There may be reasons why the persons are out of sympathy with labour.

It is admitted that the Protestant masses do not as a rule look upon their “churches” as places where they are welcome: they con-

sider them as the prerogatives of the classes, and the person being thus deserted is naturally cast into the “fat man’s” arms and becomes possessed of the rich man’s purview on life.

Then, also, faith mong the sects has vanished. Their conventicles are mere social clubs, which are resorted to in proportion to the greater or less means of “enjoyment” they supply.

Naturally if the masses eschew those clubs the managers must cater to the classes who patronise them and are consequently compelled to champion their interests and foster their prejudices.

But lately one of the Melbourne great daily newspapers has been advancing the reasons for the meagre attendance in Protestant Churches in that city: Protestant clergymen have been everywhere deploring the emptiness of their pews. Some of the conventicles have frankly admitted that all faith is dead in their adherents by resorting to all the tricks of theatre-managers to make their “services” attractive.

Some of the Protestant Churches have now well-equipped kitchens and dining rooms as annexes. Some ingenuous ministers in America have hit upon the plan of having churches with roof gardens where the congregations have an opportunity of enjoying themselves.

Others get band to play in the front of their churches, and one has lately established a soda water fountain in his church to attract people in the hot weather.

These are all signs of a vanished faith now clearly descernible in the all the Protestant sects. The Bible had been the bed-rock of their faith and for them and their eyes “science” and “higher criticism” and the “New Technology” has shattered the Bible.

In their “Churches” the religious features are placed far in the back-ground and the social features are alone prominent.

These social features take their tone form the “patronisers.” If the labouring man is, or thinks himself excluded, his interests and his rights become inevitably neglected and even antagonised.

The opposition between the labouring man’s true interests and utterances of the “Churches,” that is, of the ‘sects’ is not due to any religious principles but to the absence of religion: it is not due to the religious but the social side of these clubs.

And, if our local writers on “social reforms” wish to know what principles of Christianity can inspire its followers to do an d dare for the amelioration of the condition of the poor let them turn from the “Churches” to THE Church.

In her teaching they will find the maxims on which the rights of employers and employees can be placed upon a basis of broad, solid justice, a justice as unchangeable as she is herself.

It is high time the atmosphere should be cleared and the relation between religion and “social reforms” placed in their proper light.

The writers and the public prints who are trying to arouse the indignation of the masses against all religion because of the professions of the “preachers” who are mere “social club” managers are very blind or very malicious.

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APRIL 28, 1917

THE SOLDIER PRIEST PAST AND PRESENT – POLICY OF THE CHURCH

The soldier priest is by no means a novel sight in France. For some years the cleric in uniform has been a familiar and often popular figure in the barracks.

The disciple of the seminary, it was found, accustomed him to the discipline of military life; and the seminarist, at first the butt of the railleries, turned out to be a first rate soldier.

He became, in course of time, corporal, sergeant, officer in the reserve. The present war brought out his courage. Of twelve thousand who had been under fire, no less than 1161 have gained distinctions of war.

These figures speak for themselves; but many scenes have been witnessed which cannot be expressed in numbers.

A captain hearing the confessions of his men before leading his company under fire; a private giving the Absolution to his commanding officer, a General commanding a division serving a Mass celebrated by a sergeant, an artillery officer during service intoning the “De Profundis” and asking his men to pray for the souls of the Germans, whom they have slain ¬– these seem strange things. They recall, like the helmet, the hand grenade and the short dagger, the fighting of former days.

HISTORICAL EXAMPLES In the ancient history of France the militant priest is frequently mentioned: an interesting account could be given of the part he has played. Chronicles tell us of Magloire, Bishop of Dol, who converted the people of Jersey and founded in Sark a monastery from which a vigorous militia, issuing under his orders, conquered the remaining Channel Islands, and on one occasion cut to pieces a band of roving Norsemen. We read of the Bishop of Nantes marching at the head of Breton levies to the relief of the Archbishop of Sens, who was besieged by the Saracens, and of the two prelates pursuing the defeated enemy. The true type in popular imagination was Turpin of Rheims, one of the legendary paladins of Charlemagne, who is described in the Song of Roland: “That Archbishop who died like a good cavalier, There was not a better one on earth or under heaven; Well did he strike with Lance and with spear.”

This romance gave, no doubt, a poetic description of the churchmen who took their share in the fights against “heathen and unbeliever.” Such were Gozlin, Bishop of Paris, and his nephew, the Abbot of St. Germain, “a mighty archer” who successfully defended the city against the Norsemen; and the valiant Popes Sergius II and Leo IV, who put themselves at the head of the peasants of Latium and the Sabine hills and defeated the Saracens, who were advancing towards Rome and had occupied the mouth of the Tiber.

MILITIA OF THE PARISHES In the long struggle by which the French monarchy gradually emerged during the twelfth century out of the anarchy and disorder of turbulent feudal nobles, it was, as a modern historian has shown, the militia of the parishes, led by the “cures” that put themselves under the service of the King to maintain law and order. Frenchmen who know the history of their country cannot forget that in the decisive battle of Bouvines, 1214, in which Philip Augustus delivered France from her enemies (of whom our own Jack Lackland was the most troublesome), the Bishop of Senlis “wearing in his hauberk a red tunic and black cross,” commanded the army where marched the men of many communities with their cures under the scarlet

oriflamme of St Denis. It is of interest to record, in our days of the “entente cordiale,” that a Bishop of Beauvais with his mace felled a Salisbury to the ground and put his English followers to flight.

CARDINALS AND BISHOPS AS MILITARY LEADERS It was in more modern times, during another period of great importance for the royalty of France, that “the Church again appeared in the army,” when Cardinal Richelieu, at the head of affairs, himself led the armies during the siege of La Rochelle, and appointed to high military commands no less than three Bishops and two Cardinal-Archbishops. One of the latter, Archbishop Sourdis of Bordeaux, as Admiral in command of a fleet of fifty-five sails, destroyed the naval forces of Spain, and proved himself a very capable seaman. A Paris lampoon ran: “An Archbishop is Admiral, A Bishop corporal, A prelate guards the frontiers, Another commands the warriors, A Capuchin ordains the fights, The red Cardinal has his knights, The Church of France is militant But not, I fear, triumphant.”

Readers of Dumas will remember that the three immortal musketeers who picture the solider of those days, one was an Abbe in Orders. The people who rang those couplets were mistaken; the policy which the Cardinal Richelieu carried out, partly owing to the help of his clerical officers, triumphed and brought France to a high pitch of power. But in a certain sense the people were right.

They felt instinctively that there was something incongruous in Churchmen taking up the profession of arms.

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