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â€˜The Australian Jubilee Peerage: A Detailed Scheme for the Institution of Various Long-Needed Australian Orders of Nobilityâ€™, The Bulletin, 25 June 1887</text>
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                <text>This full-page illustration by the Bulletinâ€™s American-born cartoonist Livingston Hopkins (aka â€˜Hopâ€™), pokes fun at some of Australiaâ€™s prominent political figures. The 25 June 1887 issue of the Bulletin reviewed Queen Victoriaâ€™s Golden Jubilee, and Hopâ€™s cartoon â€œlampooned the jubilee peerages that had been bestowedâ€ on the distant British outpost (Louise D'Arcens, Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910, Turnhout: Brepols, 2011, p.21). It seems that Australians from all backgrounds and social milieu desired these honours from the British monarch: a search for long-forgotten (aka â€˜illustriousâ€™) forbears was relentlessly pursued by public figures, and the claiming of heraldic devices (if obtainable) was de rigueur. As a result, Burkeâ€™s Peerage was forced to devote two volumes in 1891 and 1895 to â€œColonial Gentryâ€ (D'Arcens, p.24). Hopâ€™s cartoon offered Bulletin readers a tongue-in-cheek selection of new honours, including â€˜The Order of P.G.â€™ to be â€œconferred only upon the old and true colonial aristocracyâ€ (Bulletin,p .18). â€œP.G.â€ is a reference to â€œthe convict inmates of Pinchgut, the notoriously punitive prison-island in Sydney Cove (better known today as Fort Denison)â€. It also serves as a timely reminder to those with â€˜blinkeredâ€™ memories â€œof the decidedly ignoble originsâ€ of many of the Colonyâ€™s original European settlers (Dâ€™Arcens, p.23). </text>
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                <text>â€˜An I.O.G.T. Idyllâ€™</text>
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                <text>This amusing temperance â€˜dittyâ€™ describes the adventures of â€œa burly Templar chiefâ€ whose carefree night of drinking turns out to be more than he expected or bargained for. The I.O.G.T. was a temperance society (The International Order of Good Templars). There were people from all walks of life and religious persuasions involved in the temperance movement in 1880s Australia, Britain, America and Sweden. Presumably the I.O.G.T. hierarchy viewed themselves as crusader knights fighting the â€œGood Fight,â€ and clearly a good fight was one that ended well for â€˜true believersâ€™ and badly for their foes (i.e. â€˜winebibbersâ€™, â€˜publicansâ€™ and â€˜sinners). However, it should be noted that the Order of Knights Templar, a powerful military order and charitable organisation in the Middle Ages, was never actually forbidden the use of wine, and occasionally instances of over-indulgence were recorded (See Dominic Selwood, Knights of the Cloister: Templars and Hospitallers in central-southern Occitania c.1100-c.1300, Woodbridge, Boydell, 2001, p.205). This oversight reveals the mindset of those who supported the adoption of quasi-medieval terminology and ceremony in the nineteenth-century, without fully appreciating the history and behaviour of those whose names they had chosen to adopt.</text>
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                <text>â€˜pedigree hunting,â€™ armor, armour, civic administrator, Edmund Gerald Fitzgibbon 1825-1905, genealogy, lineage, knight, medieval ancestry, Melbourne, Melbourne &amp; Metropolitan Board of Works, Victorian politics, White Knight of Kerry</text>
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                <text>&lt;span style="color: #000000; font-family: Tahoma; font-size: x-small;"&gt;&lt;span style="font-size: small;"&gt;&lt;span style="font-family: Calibri;"&gt;This is another cheeky comment from &lt;em&gt;Bulletin&lt;/em&gt; cartoonist Tom Durkin, directed at the reputedly self-important chairman of the Melbourne &amp;amp; Metropolitan Board of Works, E. G. Fitzgibbon. In the cartoon Fitzgibbon is throwing a temper tantrum over the amount of money that should be allocated to the chairman (i.e. himself). The so-called &amp;lsquo;White Knight of Kerry&amp;rsquo; is depicted, as Louise D&amp;rsquo;Arcens suggests, as &amp;ldquo;a pompous undersized figure, absurd in his full suit of armour&amp;rdquo; (Louise D'Arcens,&lt;em&gt; Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910, &lt;/em&gt; Turnhout: Brepols, 2011, p.24). Additionally, Durkin&amp;rsquo;s reference to &amp;ldquo;Councillor Gibbon&amp;rdquo; implies that FitzGibbon is really plain Edmund Gibbon, and that he has &amp;lsquo;taken on airs and graces&amp;rsquo; by adding Fitz (an Anglo-Norman prefix meaning &amp;lsquo;son of&amp;rsquo;) to bolster his reputation and his claim to medieval ancestry. Fitzgibbon served in his role as chairman of the Board of Works for fourteen years until his death. For more information about him, see Bernard Barrett, 'FitzGibbon, Edmund Gerald (1825&amp;ndash;1905)', Australian Dictionary of Biography, &lt;a href="http://adb.anu.edu.au/biography/fitzgibbon-edmund-gerald-3530/text5439" target="_blank"&gt;http://adb.anu.edu.au/biography/fitzgibbon-edmund-gerald-3530/text5439&lt;/a&gt;.&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;</text>
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                <text>â€˜The Rule of the Manyâ€™, The Bulletin, 15 November 1890.</text>
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                <text>Democracy, feudalism, inequality, natural law, merit, poem, privilege, wealth, workers rights</text>
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                <text>This poem provides a vigorous denunciation of â€œthe English caste systemâ€ and â€œcelebrates the decay of feudalism,â€ at least in the Australian rural locale (Louise D'Arcens, Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910, Turnhout: Brepols, 2011, p. 143). It praises â€œmuscle and brainâ€ (merit) while condemning the undeserving ruling classes, who it refers to as â€œPampered idlersâ€. The point of the exercise is demonstrated in the lines: â€œKing, prince and lord are a useless load and must by that law abide! / No Parliament can alter that fact, / Or the march of mankind stay.â€ The law that this section of the poem acknowledges is simply the law of Nature, for no law of man can usurp natural law. Underpinning everything else is the firm belief that the â€˜fruits of the earthâ€™ (its wealth and resources) are made not just for a select and powerful minority, but for everyone equally. The inescapable conclusion of the poem is that with the removal of the medieval â€˜baggageâ€™ of the past, i.e. feudalism, nostalgia, overlordship and the monarchy, the earth will return to an extended period of serenity and  harmony under the sure-handed guidance of â€œthe Peopleâ€.</text>
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                <text>A. X. C. (Unknown)</text>
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                <text>The Bulletin</text>
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                <text>15 November 1890 (p. 17)</text>
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                <text>Public Domain</text>
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        <name>merit</name>
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                <text>â€˜Dam(n)pier as Mephistophelesâ€™</text>
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          <element elementId="49">
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                <text>Alfred Dampier (1848-1908), cartoon, Christopher Marlowe (1564-1593), devil, Dr Faustus (c. 1590), Faust (I &amp; II), Goethe (1749-1832), â€˜Mephistoâ€™, Mephistopheles, Phil May (1864-1903), The Bulletin</text>
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                <text>â€˜Dam(n)pier as Mephistopheles,â€™ is The Bulletin cartoonist Phil Mayâ€™s humorous pun on actor and theatrical entrepreneur Alfred Dampierâ€™s name (See Louise D'Arcens, Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910, Turnhout: Brepols, 2011, p.164). Alfred Dampier first appeared as Mephisto in Faust in 1873 at the Royal theatre, Melbourne. While reasonably successful in his chosen profession (his acting career spanned thirty years), he was generally considered â€œsound rather than brilliantâ€ by his critics (See, for example: John Rickard, 'Dampier, Alfred (1848â€“1908)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/dampier-alfred-3360/text5067, accessed 12 June 2012.) Phil May acknowledges Dampierâ€™s competence and durability, albeit with a mischievous gleam in the eye and a knowing flourish of his pen. The literary origins of the legend of Dr Faust date back to the 1580s, and may be based upon a real person who died c. 1540-41 (J. W. Smeed, Faust in Literature, London: Oxford University Press, 1973, pp.1-2).</text>
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                <text>Public Domain</text>
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                <text>This poem is an example of the satirical verses published by The Bulletin to ridicule the perceived â€œopportunistic and self-servingâ€ collaborative association between former political opponents (aka â€˜rivalsâ€™), Sir Henry Parkes, and Sir John Robertson aka â€˜the Knight of Clovellyâ€™ (Louise D'Arcens, Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910, Turnhout, Brepols, 2011, pp.147-48). The occasion that warranted lampooning here was the inauguration of the new Macquarie lighthouse (South Head, Port Jackson). The poemâ€™s backdrop is that of two â€˜worthyâ€™ knights. Formerly bitter adversaries, they now seem â€˜reconciledâ€™ and working together for the common good, albeit at considerable expense to public funding, and to general good will, while stretching the city of Sydneyâ€™s patience to the limits.</text>
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                <text>The long-vanished past is briefly reconfigured in this sad and poignant poem. It allows us a fleeting glimpse of what has (or may have) been, even though we find ourselves standing in the waking world â€œUnder blue skies in a fair land.â€ True Romance, it suggests, has gone the way of stately knights in armour, beautiful â€˜maidens forlorn,â€™ castles, and all the accoutrements and trappings of the chivalric medieval past. In gothic literary fashion the buildings, mores and customs have all crumbled, decayed, and vanished, and the poem â€œlament[s] the irredeemable loss of this world, which â€˜Ages ago [...] faded out and diedâ€™â€ (Louise D'Arcens, Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910 Turnhout, Brepols, 2011, p.139). While these verses do convey sadness and melancholia, Australia was a new land, at least in terms of European settlement and influence, and so it can be concluded, as Louise Dâ€™Arcens suggests, that that, â€œthis melancholy poem is not coupled with any attempt to reanimate the spirit of nostalgia in the presentâ€ (Dâ€™Arcens, p.139). </text>
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