Pocket Gospel of St John, issued to 'Men of H.M. Forces' on active service in 1914-1916. Contains a message from Field Marshal Frederick Sleigh Roberts, 1st Earl Roberts, VC, KG, KP, GCB, OM, GCSI, GCIE, VD, PC, FRSGS, at that time retired after his distinguished military career yet still active in public life, and less than three months before he died of pneumonia when visiting troops in France. Includes some hymns and music as well as the passages from the Gospel of St John. Brown coloured booklet of multiple white pages, discoloured by age.Handwritten notes on title page written in red ink that are no longer decipherable.wwi, scripture gift mission, naval and military bible society

Large residence on large elevated block for Frederick Christian Lange (1832-1888) and family in 1870. The architect Lloyd Tayler (1830-1900) designed it in an Italianate style. Over time adjoining allotments were purchased until the gardens covered nearly 15 acres. Lange was in partnership with Emil Thoneman trading under the name of Lange & Thoneman, merchants and general importers. Lange was also one of the local directors of the local Australasian directors for the Swiss Lloyd Marine Insurance Company. William Officer (1835-1913), pastoralist, bought the property from Lange in 1888 for 23,500 pounds. Following Officer's death the grounds were subdivided in 1914 and the house finally demolished in 1940. Noting the spelling difference, there is now a street named 'Hertford Street' very close to this location. black and white photograph copyAlma Road south west corner Lansdowne Road built for Federick C Lange (Merchant) Photo 1872

Two story polychorm mansion, victorian rennaisance, arched nische blacony and arched entryway, windows framed by arches, without double bay front rooms, garden setting with gravel drive and three little girls in formal dress. Built in 1868 for Sir Frederick Sargood, polychromatic romanesque style, architect Joseph Reed and Barnes, Photograph taken 1872. Ripponn Lea estate now in the National Trust of Australiablack and white photograph, unmounted, copy, good conditionRipponlea Photo 1872

Phoenix Foundry Plate - replica Made about 2010 cast off original from locomotive Y112 The Phoenix Foundry (1857-1906) fabricated iron and brass products - including engines and pumping gear for the mining industry, locomotives, steam rollers, water pipes, water gauges and diverse small items. Throughout its operation the business was located at premises on Armstrong Street, Ballarat . Background In 1852, at the age of thirty-three and after a year of operating his own engineering business at Williamstown, Lancashire-born blacksmith and engineer George Threlfall (1819-1897) arrived on the Sebastopol gold plain and immediately undertook blacksmith work repairing picks and tools for the miners. Little did he know that this fledgling business would be the genesis of the most iconic business of nineteenth-century Ballarat. At approximately thirty-nine years of age, English mechanical engineer Richard Carter (c1814-1883) came to Australia on board the Arrogant - arriving in Melbourne on 19 April 1853. He soon travelled to the Ballarat goldfields. Born in the year 1830 in Belfast (Ireland), mechanical engineer William Henry Shaw (1830-1896) arrived in Australia in October 1853. He worked briefly with George Threlfall at Sebastopol, then moved to Geelong to manage the small foundry of Frederick Moore. Twenty-four year old English-born iron moulder Robert Holden (c1831-?) left his home in Belfast (Ireland) in late 1854 and travelled from Liverpool to Melbourne on board the James Baines - arriving in February 1855. Afterwards he joined his brother-in-law William Henry Shaw in Ballarat. History Foundation to Incorporation In March 1857 George Threlfall joined in business with Richard Carter, William Henry Shaw and Robert Holden. They relocated Threlfall's successful engineering enterprise from Sebastopol to new premises in Armstrong Street, Ballarat. This business was then known variously as the Phoenix Iron Works Company, Phoenix Foundry or Messrs Carter and Co. By 15 April 1857 they were advertising that they were open for business as engineers, millwrights, boiler makers, smiths, iron founders and brass founders. In January 1858 George Threlfall left the partnership. Incorporation to 1889 1890 to Closing locomotive Y112 Builder: Phoenix Foundry, Ballarat Builder’s Number & Year: 238 of 1889 Designer: Kitson & Co Wheel Arrangement: 0-6-0 No. in class: 31 Entered Service: 24 July 1889 Taken off Register: 11 May 1961 The origins of the Victorian Railways Y-class lay with the decision by Kitson & Co, Leeds to place a 0-6-0 freight locomotive on display at the Centennial International Exhibition, Melbourne in 1888, together with a 2-4-2T suburban passenger locomotive. This marketing initiative proved successful as the Victorian Railways were clearly impressed with these machines, with both purchased after the exhibition and becoming the patterns for new standard locomotive types. Thirty examples of the 0-6-0 heavy freight design were ordered from the Phoenix Foundry, Ballarat, becoming the Y-class for main line heavy freight duties, while the 2-4-2T design became the E-class for Melbourne suburban passenger duties (represented by preserved locomotive E 236). The Y-class prove successful in service and accrued high mileages. They were inevitably superseded by more modern and powerful steam locomotives and a number cascaded into shunting and yard pilot duties, often with the addition of shunters steps along both locomotive and tender. Y 112 was one of the last in service when withdrawn in 1961. Fortunately it was saved for preservation and plinthed in central Ballarat, ostensibly in commemoration of Phoenix Foundry. I understand it is owned by the Sovereign Hill Museums Association. During the 1980’s, Y 112 was leased to Steamrail Victoria and restored to operation at an industrial site in Ballarat. Y 112 features an attractive lined apple green livery and has performed various rail tours around Victoria since restoration. It is normally based at the Steamrail depot in Ballarat East. Y 112 is the only 19th century design in operational condition in Victoria and as such is one of the oldest working steam locomotive in Victoria . Historic - Phoenix Foundry Plate - replica Made about 2010 cast off original from locomotive Y112Phoenix Foundry Plate Oval shaped plate with an image of a phoenix centered at the top with lettering surrounding it.Phoenix Foundry No 238 Ballarat Company Limited 1889.puffing billy, phoenix foundry, ballarat, locomotive y112, phoenix foundry plate - replica

McLaughlin, Frederick Arthur Service number: 10307 Australian Imperial Force Ranks held: Sapper, 2nd Corporal Service: Australian Imperial Force Unit: 10th Field Company, Australian Engineers Recommended for Military Medal, 13 September 1918 'Distinguished himself by gallantry and devotion to duty in bringing up material for a bridge urgently required East of Vaux. Lance Corporal McLaughlin was in charge of the wagons conveying material for this purpose and led the way over a road under heavy shell-fire in full view of the enemy. The determination and judgement shown by this N.C.O. in this, as in earlier operations, have shown him to be an excellent soldier'. first world war, world war one, wwi, australian imperial force, aif, el dorado, eldorado, soldiers, men

Camp 2 waterclour. Donated Lieut Frederick Ferdinando Hardy b 1881. Served in Boer War, migrated to australia in 1909, enlisted WW!, with number VX7. Re-enlisted in 1940 for WW2 and served as Paymaster in camp 2Framed watercolour of Camp 2. Four huts, two in foreground and two behind. Two large gum trees and the end of the row infron t of a barbed wire fence. Corragated iron ssurrounds a small garden. Other gardens have frame work constructed from tree branches for climbing vines. Some washing hangs from another branch. Two gentlemen sit on a bench at a table appear to be studying. Tatura 1941, Theodore Engelcamp 2 tatura, theodore engel, watercolour painting, camp huts, 1941, hardy

By Beatrix Potter. Author of "The Tale of Peter Rabbit". Original publisher Frederick Warne. First publisher 1908.A Farmyard Tale for Ralph-Betsy.jemima puddleduck, beatrix potter, book

Book with Birthday Dates and verses by Mrs Sale Barker.birthday book

The memorial fountain was erected at the main entrance to the fernery of the Ballarat Botanical Gardens in 1890 by public subscription. It was a tribute to Frederick Moses Claxton, Councillor and Mayor of Ballarat (1872-1877), who was devoted to beautifying the Lake and Gardens.The artwork is of historic and aesthetic significance to the people of BallaratWhite marble bust atop a decorative fountain with swan and cherub figures on a bluestone base, concrete surrounds the pond base with a low iron rail.claxton, fm claxton fountain

Camp 1 Group. Back: Willi Metzger; Louis Dressing; Bodo von Zitzewitz; Herbert Dressing; Harold Hampel; Otto Haack. Front: Frederick Dressing; Fritz Huse; Friedrich Riha; Johann Andrejczak.Black and white photograph of two rows of men (6 standing, 4 sitting) with 2 huts in the background.willi metzger, louis dressing, bodo von zitzewitz, herbert dressing, harold hampel, otto haack, frederick dressing, fritz huse, friedrich riha, johann andrejczak, camp 1 internees

Sellwood Family, Undera. 1. Elizabeth (Sellwood) Norton; Emma Elizabeth (Norton) Cook, standing; William Sellwood; Frederick Norton Cook Mary & Jane Sellwood. 2. Eliza (Sellwood) Rowe; John Rowe; William Sellwood. 3. .Back: Ellen; Elizabeth; William; & Louisa. Front: Emma; Mary & Jane Sellwood.photograph, people

The Chewton Congregational Church was built in 1856. Its first minster was the Rev. Frederick John Pitman.B & W photograph of the exterior of the Chewton ex. Congregational Church.Chewton ex. Congregational Chapelchewton, congregational chapel, rev. frederick john pitman

The Chewton Congregational Church was built in 1856. Its first minster was the Rev. Frederick John Pitman.B & W photograph of the exterior of the Chewton ex. Congregational Church.Chewton ex. Congregational Chapelchewton, congregational chapel, rev. frederick john pitman

The Wesleyan Church, Denham Street in Lower Hawthorn, as the area was then called, was opened on 2 May 1886. The building was designed by Geelong architect William Henry Cleverdon and was built of brick in the Gothic style. Its dimensions were 55 x 33 ft and the façade incorporated a rose window and spire 50 ft high. A wooden vestry was placed to the rear. The building and the organ were seriously damaged by fire on 1 April 1970, started by a painter's blowtorch. The church was not rebuilt. The organ was built in 1900 by E. Cornwall Cook, of Barrington Place, Burwood Road, Hawthorn. It was opened on 8 August 1901 by George Peake. The Swell strings may have been added (or substituted for earlier material) by Frederick Taylor, whose workshop was nearby in Burwood Road. At some stage the colourfully decorated façade pipes were repainted in a gold finish. The organ was badly damaged in the 1970 fire and the metal pipes were sent to Hill, Norman & Beard who melted them down for scrap.B & W photograph of the interior of the Denham St. Methodist Church, Hawthorn. Mounted on card.denham street methodist church, organ, hall, e. cornwall cook, george peake, norman & bead, frederick taylor

Discusses the work, design techniques and career of first recipient of the Essington Lewis Award (for Industrial Design) - Frederick Ward. Ward's work introduced all the essential principles of the best Australian furniture: functional form; use of Australian materials; respect for the nature of all materials; suspicion of ornament and a sense of purposeful proportions.Review of Fred Ward’s Award by the Industrial Design Council.Typewritten (c copy), quarto, 2 pagesfrederick ward, industrial design, australian furniture, function, form, australian materials, essington lewis award, robin boyd, manuscript

This volume features Glenunga Flats (1940) Armadale designed by architect Frederick Romberg, p 85.australian art, walsh st library

Hardcover No Dust Jacketbritish history, society, 18th century, london, walsh st library

Hardcoverwalsh st library

HardcoverEmbossed on title page with a circular logo: 'Library of / John Dovell Davies' at perimeter, 'JDD' at centre of designwalsh st library

HardcoverEmbossed on first page with a circular logo: 'Library of / John Dovell Davies' at perimeter, 'JDD' at centre of designwalsh st library

Hardcover w/ Dust JacketBlue ink inscription: 'Susan Boyd / from M.G.B. / 1954'walsh st library

Hardcover W/ Dust Jacket"To Patricia + Robin, from Diane + Frederick, Christmas 1962"australian art, walsh st library

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement

This document appears to be a script to be accompanied by music, perhaps for radio, to run for 15 minutes. It relates the story of Fisher's Ghost, starting with housemaid Margaret (later married to John Farley) before her sentence to transportation for life from Britain to Australia. (See items D519 and D520.) Typewritten, quarto, 6 pagesHeavily notated in pencil and black and red pen.fisher's ghost, john farley frederick fisher, george worrell, john georg lang

This is a draft of the document (item D518), which relates the story of Fisher's Ghost, starting with housemaid Margaret (later married to John Farley) before her sentence of transportation for life from Britain to Australia. It appears to be a script to be accompanied by music. A page with the last few sentences are missing. (See items D518 and D520.) Handwritten, quarto, pencil, 7 pagesfisher's ghost, john farley frederick fisher, george worrell, john georg lang

This a single page of the first page of the script of Fischer's Ghost story (item D518). Typewritten, quarto, 1 pageSome editsfisher's ghost, john farley frederick fisher, george worrell, john georg lang

Rev. John Percival Brown (1933 – ?) was a missionary to Korea, in 1973 was Superintendent of BOMAR (Board of Mission) and in 1977 was appointed to Commission for World Mission UCA.Gloss, black and white image of Rev. John Brown (right) and Rev. Frederick McKay (left).brown, j., mckay, f., presbyterian

ADB entry: http://adb.anu.edu.au/biography/langham-frederick-3987 Frederick Langham (1833-1903), Wesleyan missionary, was born on 24 April 1833 at Launceston, Van Diemen's Land, son of Samuel Langham, builder, and his wife Eliza, née Robinson. Nurtured in a Methodist home he attended the Paterson Street Sunday school and was 'converted' under the ministry of Rev. William Butters. In 1847 the family moved to Victoria where Langham joined the Fitzroy Church. After two years training as a teacher in Britain he returned to Melbourne and on 16 November 1854 at Richmond married Ann Elizabeth Knight. In January 1855 Langham became headmaster of the Wesleyan Denominational School at Barker Street, Castlemaine, where he was a contemporary of Shirley Baker at the other Wesleyan school. Influenced by Rev. Thomas Raston to consider missionary work, Langham was prepared for the ministry by Rev. John Harcourt and in 1858 was received into the Victorian Conference. He was appointed to Fiji where he arrived in June. Langham served at Lakemba in 1858-63, Bau in 1864-66 and Viwa in 1868-70. As one of the assertive 'colonial young men', he was resented at first by Rev. James Calvert and his colleagues, but Langham soon dominated the mission and was chairman of the Fiji district in 1869-94. From 1871 he lived at Bau where he won repute among Methodists as King Cakobau's adviser. Although his policies did not please all the missionaries, they accepted him as their spokesman. Believing himself the champion of the Fijians he encouraged annexation by Britain, but often nettled the colonial administrators by his paternalism and lack of imagination. To his colleagues he was 'Father' Langham and Sir Arthur Gordon referred to him as 'The Cardinal'. In 1874-75 and 1890 Langham and his wife visited Melbourne mainly for their health. They finally left Fiji in April 1895 and lived in Sydney where Langham worked on the revision of the Fijian Bible. Though always reluctant in Australia to travel on deputationary work, he identified himself with the Orange cause and was easily persuaded to give anti-Catholic missionary lectures, which involved him in public controversy with Cardinal Patrick Moran. In 1898 Langham went to England to see his New Testament through the press. The subsequent burning of some testaments at the Roman Catholic mission at Namosi received much publicity in Australia. Langham's wife had helped his revision and was author of many Fijian hymns. Their adopted (European) daughter Annie Langham Lindsay died on 21 December 1901, just before the revised Old Testament was completed. His wife did not recover from this shock and died on 5 January 1902. Langham became a supernumerary in 1901 and travelled on deputationary work in Britain, mainly for the British and Foreign Bible Society, of which he was a life governor. He also shared in the 'simultaneous mission' of the Evangelical churches. In addition to the Fijian Bible he had published other works in Fijian, some in conjunction with other authors. Recommended by Sir William MacGregor, Langham was awarded a doctorate of divinity by the University of Glasgow. He died at Wilton Villa, Albion Grove, Hackney, on 21 June 1903 and was buried in Abney Park cemetery. Although he bequeathed a 'cannibal fork with human bone attached' to a sister in Melbourne, the rest of his Fijian collection was sold. He instructed his trustees to destroy his journals and correspondence but many of his original letters are in other collections. Physically impressive with leonine hair and beard, Langham cut his missionary role in the cloth of the schoolmaster. As a disciplinarian his punishments were severe but tempered with justice; he once insisted on being caned by a wrongfully punished boy. His relentless energy and simple piety won him renown as a great missionary by his denomination and those of the religious public familiar with the romanticized version of his career. Sepia toned carte de visite studio portrait of the Rev. Frederick Langham"Langham c.1873-77"rev frederick langam, wesleyan methodist missionary, minister, fiji