Loreto Archives International

1
Loreto Archives International
December 2012
Fifty years
since
Vatican 11
Founding in India
M.Borgia
O Shaughnessy
A Bit of
Magic
Archives
Moving
House
2
Loreto Archives International
December 2012
INSIDE THIS ISSUE:
Designing an
Archives
Australia
Cross Cultural
Missioning in the
early 20th Century
East Africa
2
4
Reactions to
Vatican II
England
6
Spanish Civil War,
Miss Nolan
Spain
7
Bombed in Blitz,
Loreto Convent
Manchester
England
8
The Call to India,
India
10
The Magic Lantern,
Ireland
12
The Arrival of the
First Loreto Sisters in
Mauritius,
Mauritius
A Journey to South
Africa
South Africa
The Story of
Australia’s Institute
Tree
Australia
Beyond Figures,
The First Account
Book
Ireland
14
16
Welcome Readers,
We are delighted to present you with the first
magazine drawn from Loreto Province Archive Collections
around the world. It is hoped that it will interest ‘Loreto’ readers
from every walk of life and that it will introduce new readers to
the Institute of the Blessed Virgin Mary, affectionately known
as Loreto.
The name Loreto came from a conversation between
the first three Sisters who took possession of Loreto Abbey,
Rathfarnham, Dublin on 4 October, 1822. One of the Sisters
referred to the fact that there were three of them, like the three
members of the Holy Family in their house. This led to some
sharing about the Holy House of Loreto, Ancona, Italy. That
house is said to have been the original house of Jesus, Mary
and Joseph. The story is that it was moved from the Holy Land,
for protection, during the Wars of the Crusades.
It was decided, there and then, to name the new
house at Rathfarnham Loreto House. The Sisters became
known as Loreto Sisters and all subsequent houses were called
Loreto.
We hope that you will enjoy this magazine and that
you will follow our periodic publications on the website
www.ibvm.org and on the Province websites.
May each of you experience the Blessings of
Christmas and a New Year that opens for you the deepest
values of life.
Kathleen and Áine,
Loreto Central Archives,
on behalf of all Loreto Archivists
Crib on front cover is one made by M.Margaret Herman’s boys in 1925 in
Kindergarten School, Loreto High School, Beaufort, Rathfarnham, Dublin
Loreto Central Archives,
55 St. Stephen’s Green,
Dublin 2
loretoarchives55@eircom.net
Phone: 01 6620158
Archivist:
Áine McHugh
18
Loreto Website addresses:
20
Institute Website:
www. ibvm.org
England:
www.ibvm.org.uk
Ireland:
www.loreto.ie
India:
www.loreto.in
Australia:
www.loreto.org.au
South Africa: www.loretosisters.org.za
Canada:
www.ibvm.ca
Spain:
www.ibvm.es
East Africa:
www.loretoeafrica.org
U.S.
www. ibvm.us
3
Designing an Archives
Robin Scott,
Province Archivist, Loreto Australia and South-East Asia
Our Australian Loreto Archives are
based in Ballarat, where the sisters
founded the first Australian convent
and school. Mother Gonzaga Barry
and nine companions set out for the
Australian mission from
Rathfarnham in May 1875 and
moved into Loreto Convent Mary’s
Mount Ballarat on 23rd September.
As the founding house, until 1940
the seat of the Provincial and until
1956 the Novitiate, Ballarat holds a
special place in the hearts of
Australia’s Loreto.
Recently the Ballarat community of
sisters moved away from the school
site on their onward journey and the
buildings that had been their home
and also the home of the Province
Archives are to make way for a
Performing Arts Centre for the
growing school; so a new Archives
had to be designed. This gave me,
what is a once in a lifetime
opportunity for most archivists, the
opportunity to participate in the
design of the building to house our
collection. Still to be on the school
site in Ballarat, the new Archives
was to be a combination of old and
new as is appropriate for a 21st
century repository for memories of
the past.
The site was an old school house,
originally a little two room parish
primary school, later a kindergarten,
and later still, a performing arts
space situated at the front entrance
of the school with a vista of the
gardens and the Chapel beyond.
A 1960s extension has been
removed and a new addition,
including repositories for school and
Province Archives, workroom,
reading room, and offices, has been
built. The old school house is the
display gallery at the centre of the
building.
The challenge was to design a
building suitable for Archives as
well as people within the restrictions
of cost and a heritage listed site.
The footprint of the original
building could not be made much
larger and the original school house
had to be restored and defined by
the new structures.
The design has meant that the
previously obscured old school
house is revealed with glass foyer
and glass connecting skylights in the
passages connecting the new rooms
at either side. The new wings are
sleek, low and simple and do not
compete with the old. Similarly the
interior is designed to provide a
protective cocoon for our treasures
but also a light airy space for the
people working and visiting the
building. We wanted to break the
stereotype of archivists working in
dark dusty cellars, so floor to ceiling
glass, albeit double glazed with
ultraviolet filters,
are features of the
offices, foyer,
corridors and
reading room.
So, we will be
working
surrounded by
garden, which on
this spring day in
Ballarat is a very
attractive prospect.
We were fortunate to have the
building designed by architect,
Catherine Quinn, who is a past
Loreto pupil and talented young
designer. Catherine interpreted
the necessities of archival storage
and display and the sensitivities of
the site and combined these with
flare and vision in a 21st century
building which pays its respects to
the past.
“The challenge was to design a
building suitable for Archives as
well as people within the
restrictions of cost and a
heritage listed site. “
As I write this I am racing back
and forth between new and old
making sure everything finds its
place. Unfortunately the once in a
lifetime opportunity to participate
in the design of a new archives
also comes with the, hopefully,
once in a lifetime horror of having
to move the entire collection!
4
Cross Cultural Missioning in the early 20th Century
Stephanie O Brien IBVM,
East African Province
Today we receive challenges from all sides to be ready for Inter-Province
movement; to ‘think Institute’; ‘we belong to the Body’; ‘we are forming for
the Institute’.
Is this something new? The story of the beginning of the Province of Eastern
Africa, carefully preserved in the Archives of the Province of Eastern Africa
shows it not to be!
The story of the East African mission began on 22 nd October 1903. Mother
Borgia O’Shaughnessy and Mother Catherine Curtin missioned in South
Africa, responded to a request to establish a new mission in Eastern Africa.
They left Pretoria with hopes of establishing ‘a high class boarding school’ in
Eastern Africa. In spite of their hard work and efforts, the mission did not
flourish as desired, and the Sisters remained only two years. Mother Borgia
and Mother Catherine left with heavy hearts in January 1905, believing that
the time was not yet ripe for the foundation of such a school.
Cross Cultural Missioning from
Australia, India, Irish, Gibraltar
and South Africa
5
Msongari Convent, 1946
Many continued to hope that a mission
would be established in Eastern Africa, and
this wish was finally realised sixteen years
later. This second attempt at founding a
mission began in 1920, when Superior
General Mother Raphael Deasy received a
request for Sisters to open a school in
Nairobi. Mother Patrick Brophy and
Mother Dolorosa Murphy from the Pretoria
mission were sent on a fact finding mission
in Eastern Africa. Recognising the need
and potential that lay in the proposed
mission, arrangements were made for the
new mission, which was to be entrusted to
the Indian Province.
Mother Borgia O’Shaughnessy, now aged
57 and fulfilling her apostolic mission in
Australia, was recalled to assist in this new
foundation. She readily accepted what was
asked of her, and left Australia for India.
On arrival she was met by the familiar face
of Mother Rosario Dicher, Indian
Provincial, who had also, in the past, been
on mission to Australia. Over the next four
days, Mother Borgia was joined by her new
community, each bringing their own wealth
of personal experience. Mother Catherine
Beauvais(53) arrived from Simla, Mother
Raphael Gordon and Mother Dolores
Stafford arrived from Shillong.
Mother Raphael had also been recalled from the
Australian mission and taught in Shillong while she
waited on the other members of the mission to arrive.
Mother Dolores(30) had previously worked in
Gibraltar and in India. The youngest member of the
new mission, Mother Teresa Murphy(29) had just
made Final Vows in Darjeeling having gone to India
as a novice from England.
The five missionaries set out from Loreto House
Calcutta on 27th September 1921 and were joined in
Bombay by Mother Sixtus Norton who was just
arriving from Ireland. The team was complete and
the journey to Kenya began on October 8 th 1921! The
success of this cross cultural mission drawing on the
experience of the Australian, Indian, Irish,
Gibraltarian and South African provinces can be seen
in the thriving Loreto community and schools that
continue to flourish in Kenya, just over 91 years
later.
(Special acknowledgement of Sr Paula Doolin’s life
of Mother Borgia)
6
Reactions to Vatican II from a
yet-to-be-convinced
Annalist!
From the Annals Loreto Convent Altrincham 1966
Magdalen O’Neill IBVM
English Province Archives
25th May 1966
A second open letter from Mother General was
displayed giving the text of an address of Cardinal
Antoninetti, Prefect of the Sacred Congregation of
Religious, in which he set forth his views before an
assembly of Major Superiors in Rome on the
subject of attire suitable for religious. ‘Reduce the
quantity of material; lessen the fullness of form;
simplify the folds; abolish the trimmings and lace
(!); suppress the wimple – but preserve the sober
austere line which is a visible sign of consecration,
of penance & of piety always diffused with a
delicate modesty.’
Mother General then pointed out that we
had already reduced the quantity of
material (tails gone, less width of material
used); lessened the fullness of form (pleats
gone from back & reduced in number in
front) As to the folds, the trimmings (and)
the wimples and the lace, she made no
comment since these do not exist.
June 19 1966
In the evening there was a new feature- a
“Teen-Agers’ Dance” in the large marquee on the
lawn from 8-10.30 pm. The Community was
carefully shepherded and folded within locked
doors, well in advance, but human nature will out
and surreptious [sic]
squints through upper
windows showed that the young folk of today take
their pleasures seriously. No old-fashioned gay
ripples of laughter or other display of merriment –
the scene rather resembled a tribal tattoo, with the
serious-faced body-shaking and foot-stamping of
some festival of primitive tribes, to the
accompaniment of the tuneless twanging of some
unnamed stringed instrument and the harsh rising
and falling chants of male voices.
Oct 18 1966
Autre temps, autres moeurs.
One of the
manifestations of the changes of our days is
Course-mindedness. Departures of the Community
on Saturdays and Sundays for various types of
religious
courses, held in places far and near, has grown into ordinary
practice – this weekend, for example, saw four on Saturday and
six on Sunday course-bound. Sometimes they go singly,
sometimes in droves. Ecumenicalism is in the very air we
breathe.
Nov 20 1966
Mother General came on the promised visit. She remained with
us until 25th. Her visit increased our peace and happiness. In her
quiet, holy way, she follows closely and naturally St Paul’s
admonition of being ‘all things to all men’.
In our community room – now set out as a cosy lounge – tables
off the straight line pattern, a square green carpet , set with 4 easy
chairs near one end, a games table in a corner for those who
prefer gaming to needlework, a rack for current periodicals –
wireless and long-playing gramophone – and at the opposite end,
a screened off portion with sewing machines and electric irons for
when you want to practise your skill in dress-making, or
innovation of religious garb – to return to my opening phrase –
here Mother General sat among us – anywhere she liked – and
enjoyed our informal recreations each evening – exteriorly serene
and care-free.
Nov 23 1966
Brother Maximus from Hopwood Hall gave us a talk on Charity
in Community Life. His approach to the subject was academic
rather than practical, and therefore caused no deep soul-searching
in one who might know herself to be somewhat remiss in
perfectione caritatis. For such a subject something of the spirit of
St. Abou-ben-adhem – (May his tribe increase) and all he stands
for – is essential.
‘I pray thee then, Write me as one who loves his fellowmen’
‘The next night he came again with a great awakening light
And showed the names whom love of God had blessed – And
Lo, Ben-adhem’s name led all the rest!’
Under God and Our Lady, surely Ben-adhem and Pope John may
be ranked as patrons of Vatican II.
Dec 6th 1966
Mother Superior’s sister, Mrs Nolan, died in St. Joseph’s
Hospital. A humane relaxation in our hitherto rigid ruling
concerning such matters as the needs of our relations, was shown
through the hours of the night, until she died. She will also attend
the requiem.
7
Spanish Civil War
80 years ago
Miss Nolan
M. Gabriel Nolan, alias Miss Nolan, was sent over to Castilleja de
la Cuesta, Spain to take over the running of the Colegio, B.V.
Maria, under the new name of Colegio Ingles, which was
under the protection of the British Embassy. At the time
Spain was under going a Revolution and the red
government threatened to take over all Religious schools.
Many of the Jesuit houses and others had been burnt and
many religious had been killed.
M. Gabriel came as “Miss Nolan”, wearing an Irish tweed
costume and a wig! She arrived in September, 1932. On
her way through Madrid she visited Toledo and other
places of interest, escorted by some of the pupils of the
Madrid school. These never guessed she was a religious.
On her arrival in Castilleja she was received as a new
headmistress of the “Collegio Ingles”. She had her own
maid, Sr. Agnes Bird, and quarters completely separated
from the Convent. Only the Religious knew she was a
member of the Institute. The only time she had a meal with
them was at Christmas dinner. M. Catherine and a few
other religious dressed as seculars worked with her. Later
all practically left off the habit for some time. There had
been no legal transaction, she just came over as
Headmistress. The schools had been in the name of Jane
Murphy Gould, the Spanish foundress, and there exists a
legal document, signed by another Jane Murphy, declaring
that her cousin Jane Murphy (M. Aloysius) had all legal
rights for whatever transactions she deemed necessary.
Miss Nolan went to bull fights, theatres, etc. She had a
very bright character and great ‘savour faire’. Owing to this, and to
her lack of Spanish language, the religious were able to pass
through this very difficult time. M.Catherine Hlusicova, a Czech
religious, helped when government delegates came to inspect.
M.Garbiel, Miss Nolan, left after a few years. The Spanish
Province is eternally grateful for all she did.
Loreto Convent Madrid.
Closed 1936—1939 during the
Spanish Civil War, and placed
under British protection.
8
1940 Loreto Convent Manchester
bombed in Blitz
Manchester Annals 1940
Magdalen O’Neill IBVM
English Province Archives
“On June the 20th the
Community were awakened
by the Siren. All ran to the
Shelter. From that day until
December Sunday Dec 22nd
when the climax was reached
the nuns were constantly
hearing Sirens, listening to
bombs falling, guns firing
and sleeping in the Shelter.
For some minutes no one
realised that the house was
struck by an Incendiary
Bomb and St. Michael’s was
on fire. A Warden appeared
in the Shelter and said there
was nothing worry about! but
to go at once to St. Mary’s
Protestant Shelter. The first
thought of the Superiors was
to save the B. Sacrament.
The Mother Superior
Augustine Boyle, Mother
Evangelist Kennedy the
Sacristan took it to St.
Mary’s Protestant Church
where the Rev Mr Robinson
and his Curate received It
with the greatest reverence
and devotion lighted candles
etc. until Fr. Travis from St
Wilfrid’s who had been
phoned for, came and took It
away to St. Wilfrid’s.
There the Nuns old and young, some with bad hearts others delicate filed out in two
towards St. Marys and in perfect silence. On looking back to their horror they saw St
Michaels in flames.
The firemen were on the Scene immediately. They were hampered by the windows
not opening. Though they worked like Trojans in removing furniture books etc. the
upper part of the wing was entirely destroyed by the fire. Fr. Whelan a young Curate
from the English Martyrs gave them general absolution. Then Fr. Shiels another
Curate from English Martyrs joined him. They both comforted them, ordered Buses to
remove them to the Cenacle, accompanied them amidst flying shrapnel. That night
they risked their lives for the Loreto Nuns. God will reward them they cannot.
“the nuns were
constantly hearing
Sirens, listening to
bombs falling, guns
firing and sleeping
in the Shelter”
9
The belated Nuns were received at the convent with a Cead Mile
Failte. Refreshments were provided though these nuns were starving at
the time owing to the war. 9 rooms and Shelters were at their disposal.
But what a night! – the house was shaking, window hit by shrapnel
each feeling her last hour had come. Loreto and Cenacle imploring
heaven to save them.
Morning dawned. After Mass and H[oly] Com[munion]: The Nuns
returned to their desolate home until the house could be made habitable,
it was arranged the Community should disperse. The few necessary
Articles were got by wading through inches of water. As no trains
could be got it was a difficult tasks [sic]. (Stations had been bombed).
Two Invalids and a few novices got to Leek by Motor. All the others
got hospitality in Bowdon for a night.
“what a night!
– the house was
shaking, window hit
by shrapnel each
feeling her last hour
had come. Loreto
and Cenacle imploring heaven to save
them.”
The next day 13 got to Llan[dudno]. They
arrived unexpected but were warmly received.
Those who stayed in Bowdon some expected
to return to their schools at a few hours’
notice (Others after Xmas Day) & some went
in every day to clear away the debris. I need
not mention that Mother Provincial & Mother
Superior were among those who went in to
clear away all destruction. The School was
flooded out & all the class-rooms – the walls
dripping water. This resulted in the children’s
wing being entirely out of use. The High
School was now short of its Montessori
school, Art Room, Needlework room, science
laboratory, library, and nine other large
classrooms.
Yet they carried on and
continued class in the normal way within a
short period of time till a certain measure of
repair could be carried out.
All the sleeping accommodation in the top
floor of the house was completely destroyed.
Nothing whatever remained of St. Michael’s
storey except two articles rescued by the
firemen – somebody’s false teeth and one
article of clothing.”
10
H I S TO RY O F L O R ETO I N I N D I A
THE CALL TO INDIA
Loreto in India owes its origin to a visit by
Dr Bakhaus to Loreto Abbey, Rathfarnham, Ireland,
in 1840 to request Mother Teresa Ball to send sisters
to set up a school for Catholic children in Calcutta. In
response to this, Mother Teresa Ball sent 7 Loreto
Sisters and 5 Postulants, all in their twenties, under
the leadership of Delphine Hart to India, announcing
that they would probably never see their homeland
again. These pioneers were Mother Delphine Hart,
Mother Teresa Mons, Mother Martina McCann,
Sisters Alexia Egan, Benigna Egan, Veronica Fox,
Gabriel Doyle, Miss Isabella Hart (M.Delphine’s
sister), a Miss McDonough who received the habit as
Sister Xaveria on her deathbed at the end of this first
year and two other postulants, Miss Shanley and
Miss Fitzpatrick. They sailed on a ship named The
Scotia. This intrepid band left Dublin on September
1, 1841 from Ireland and landed at Babughat,
Kolkata on December 29, 1841. They were the first
congregation to come to North India.
There was a formal welcome and religious ceremony
at the Cathedral on Portuguese Church Street. A great
civic reception was held the next day, where they
were welcomed by the Ladies of the Nun Committee,
a large gathering of the people of Calcutta and
Bishop Carew, and they were installed at the house in
Middleton Row.
“keeping with Mary Ward’s dictum
to "love the Poor".
Earlier occupants of the building included Henry
Vansittart, Governor of Bengal (1760-64) Sir Elijah
Impey, First Chief Justice of the Supreme Court at
Calcutta (1774-82) and from 1824, the Second
Anglican Bishop of Calcutta, Bishop Heber. On
January 10, 1842, Loreto House School was opened
in this building. Meanwhile, the construction of
St. Thomas’ Church, on the same premises had
begun from November 11, 1841. The Catholic
Archbishop of Calcutta, Mgr. Carew, also
constructed a residence for himself next to the church
and at the doorstep of Loreto House. This building
was then known as St. Thomas’ House. The only
original buildings on the premises now are St.
Thomas’ Church and a part of the building where the
college was first established. The Provincial of the
Loreto institute in India now resides within the walls
that first housed Loreto College.
On 10th January 1842 the Sisters began the school at
Loreto House with 60 pupils as well as taking classes
in the orphanage at the Murgihatta Cathedral in
keeping with Mary Ward’s dictum to "love the Poor".
Maureen & Mary,
Indian Province Archives
In 1843 Loreto Day School Bowbazar, was founded.
An orphanage was opened in Serampore and another
boarding school was founded in Chandannagar.
In 1847, orphans and boarders from Murgihatta,
Serampore and Chandannagar were shifted to the
beautiful grounds of Loreto Convent, Entally.
In 1857,Loreto Day School, Sealdah was formally
inaugurated.
In 1879, Loreto Day School Dharamtalla, founded
earlier by laymen, was handed over to the Loreto
Sisters.
In the early years, Loreto nuns travelled to Dacca,
Chittagong, Vellore, Ootacamund, Saugor, Hazaribagh
and Purnea, establishing institutions, many of which
were left for others to nurture.
Elsewhere, Loreto developed strong and lasting
foundations: Loreto Convent, Darjeeling [1847],
Loreto Convent, Lucknow [1872], Loreto Convent,
Asansol [1877], Tara Hall, Simla [1899], St Agnes’
Loreto Day School, Lucknow, [1904] and Loreto
Convent, Shillong [1909].
St Thomas’ Church, Calcutta
11
In the early years of the twentieth century, Loreto
ventured into higher education for women. In 1912,
Loreto College, Calcutta was founded.
Affiliation to the university was granted, first in
1912-1913, for Intermediate Arts and later for BA
(Bachelor of Arts), ISC (Intermediate Science) and
BT (Teacher Training).
From Secondary Education to
University
The Secondary School Teachers’ Training College
was opened in February 1913. The courses first
offered were for the Licentiate of Teaching and
Bachelor of Teaching. Today it offers a one year
post graduate B. Ed. (Bachelor of Education)
degree. It is affiliated to Calcutta University and in
1998 it was recognized by the National Council for
Teacher Education, a body set up under the NCTE
Act 1993.
In 1926 St Teresa’s Girls’ Higher Secondary School
was opened for Nepali girls.
In 1942: Pushpa Vidyalaya, the first Loreto Hindi
medium school, was started for poor children in the
compound of St Agnes’ Loreto Day School,
Lucknow.
1943: Loreto Convent, Doranda, Ranchi was
established. In 1965, Loreto found a home in Delhi
cantonment
1950s: Vocational Training center, Loreto House
was started.
The Commercial College was first begun in Loreto
Dharamtala and shifted to Loreto House in the
1950s.
1954 : Loreto Day School, Elliot Road, Calcutta
1955: The TTC (Trained Teachers’ Certificate), the
Primary School Teachers’ Training Department of
Loreto House was started to provide a course which
is certified by the West Bengal School Education
Department. It’s also recognized by the National
Council for Teachers’ Education (NCTE).
1961: The Government offered the Loreto Sisters a
large house, Southfield, on the slopes of
Observatory Hill to begin a women’s college as
there was no college for women in the whole
Darjeeling District at that time.
By the 1970s, new directions were evident in Loreto
Education. In 1971, Loreto St Vincent’s school was
founded in Thakurpukur as a Bengali medium
primary school for the poor children of the area. In
1979, Jeevan Rekha, Loreto Delhi, established a
coaching programme for village children.
In 1985, the
Rainbow school
was established in
Loreto Sealdah.
Other innovative
projects devised at
Loreto Sealdah
include a village
programme
wherein every
week some children visit and teach in village schools,
the Shikhalaya project initiated with government
assistance to get every child in Kolkata into school, and
the "barefoot Teacher Training" to impart basic training
to teachers of village schools.
Several literacy programmes were started, including
Ankur Vidyalaya - Literacy Programme, Loreto Asansol
(1991), Jagriti Literacy and Tailoring center - Lucknow
(1994) and Asha Kiran, Ranchi- a literacy and tailoring
project, while vocational courses were offered at
Akansha Dam, Loreto Day School, Dharamtala and the
Vocational training center, Entally.
Outreach programmes include Lolay Primary School
(1991), Archana School and Outreach programme of
Loreto House school, Kolkata (1992), Sunshine School,
Entally - a pre-school foundation class (1992), Loreto
Sanjeevan Shiksha Sadan, Panighatta taken over from
the Jesuits (1995), Roshni School, the outreach
programme of Loreto Elliot Road (1996), while Asha
Deep is the non-formal outreach programme of Loreto
Bowbazar (1996). In 1997, Sadam was opened,
fulfilling a long time wish of the Late Bishop Benjamin
for the Loreto Education Development Center. Dharan
has engaged three teachers to take coaching classes for
students from Government schools and also runs a
hostel (1996). At Loreto Outreach Center, Laitkor,
classes are conducted daily in rented rooms in two
villages for children attending local schools.
Sr. Euphemia started pastoral work in Umphyrnai in
1994 and School and Tribal Health Care Dispensary
was also set up later..
To answer the call of Courage to Move, three of our
sisters from Kolkata were missioned to Padrishibpur in
Bangladesh in 2005. They took over the running of
St.Alfred’s School, which up to then was managed by
lay people after the Holy Spirit Fathers left.
In 2007 the Darjeeling Region was begun with
Darjeeling, Lolay, Sadam, Dharan and Panighatta
coming under its umbrella. The Regional House in
Champasari and the Mary Ward Development Centre
were established in Siliguri.
A house for students was opened in Tiruchirapalli in
2006.
The new Novitiate house was constructed in 2007 in
Thakurpukur – Abhilasha.
In 2007 social and pastoral work was begun in Satarda
by Sr. Euphemia.
12
Magic Lantern
Kathleen Fitzgerald IBVM,
Irish Province Archives
The Search .... Success at Last
Mother Michael Corcoran, I.B.V.M. Superior General of the Institute of the Blessed Virgin Mary, (Loreto) 1888—1919.
Many of her photographs survive giving us an insight into Loreto undertakings in her time.
Fortunately, a small collection of her glass plate slides are among the items in the photography section of the Archives. For
the past few years the search for a Magic Lantern has been on-going. The desire was to show her slides as she herself would
have shown them. The websites Amazon and eBay were searched many times, unsuccessfully.
Then, out of the blue, the much sought after Lantern appeared. It had been carefully stored in the sideboard, in the parlour
of Loreto Convent, Fermoy. On seeing it, the long time seeker could have danced a pirouette!
Bringing the Lantern into the 21st Century
The lantern was carefully transported to the Archives. Part 2 of the story began. A very large lens, 110 mm, in diameter was
found to be split diagonally. It needed to be replaced. The lantern is at least 100 years old. It was manufactured by Pierre Postollec in Paris. Many lantern makers are found on the web but not Pierre so a reference for the part required was difficult to obtain.
A photography student directed me to John Gunn’s shop on Aungier Street, Dublin 2. John gave me a lens and suggested that
I take it to a Camera Repair Shop in Dame Street. He would not take money until the repair man had ascertained whether it
was suitable or not. I have since discovered that John is a past pupil of M. Margaret Herman’s in Beaufort! After some weeks
Ron, the repair man, succeeded in turning a brass ring on the Lens holder and replacing the cracked lens with the substitute one.
13
The marble topped piece is “an illuminant
kit, a truly ancient arc light”. The lever on
it allowed the strength of light being
produced to be strengthened and weakened
to suit the individual slides. Coils of wire
can be seen inside this piece of equipment.
Bernard, the electrician, was delighted with
this piece.
Exhibiting the Lantern
Then it was the turn of Bernard Cassidy, electrician, to help
supply the power to enable the showing of M. Michael’s slides.
He took great care in fitting the lantern with electric supply.
A member of the Magic Lantern Society in England has
recommended a specific bulb for the most advantageous
showing of the slides. Richard also assures me that the very
best source of light available was used so we are not disturbing
the integrity of the lantern by using electric power.
The story of the search and its very happy ending has been
filled with experiences of helpful, generous folk who shared
their knowledge and skills to assist in the setting up of a
working Magic Lantern to show M. Michael’s slides and those
found with the lantern in Fermoy.
We look forward to showing you the slides at our Magic
Lantern Show on our Archives Day in March.
Richard Rigby, English Magic Lantern Society, said that
“the Rheostat machine is quite magnificent”. This is the
part with the large white bulb on it. We will replace this
bulb with a different one that has been recommended.
Note the mirror behind the bulb to reflect light in the
days when electric power was not as strong. The little
rods with turn wheels on them were to lower and raise
the bulb to enable correct focusing.
This is the 110 mm lens that Ron Loughnane of
camerarepair.ie replaced.
The cylindrical holder has a pair of glass lens fitted,
one at either end. The brass ring had to be carefully
loosened to allow for removal of damaged lens.
The components of the Lantern are really magnificent
witnessing to a time when progress was visible.
14
The arrival of the first Loreto Sisters in Mauritius
Monique Desvaux IBVM,
Mauritian Province Archives
It was on 8th September 1845, feast
of the Nativity of the Blessed Virgin
Mary, that eight Loreto Sisters from
Ireland for the mission in Mauritius,
disembarked from the ‘Reaper’ and
set foot on the island.
Mauritius had become a British
colony in 1810, after a century of
French settlement. In 1845 the
population numbered about 150,000
and was composed of people of
European (mostly French) descent
and of liberated slaves from Africa.
Nearly all of them were Catholics.
There were also indentured labourers
who had been brought from India to
work in the sugar cane fields.
For the Catholic population there
were only 6 priests in the island and
no religious order either of men or
women. The care of the faith had
been neglected and there was great
religious indifference.
Mgr Allen Collier O.S.B was sent to
the colony in 1841, and he set out
immediately to work for the good of
his flock. He had brought with him
from France Father Laval who
proved to be a marvellous apostle for
the liberated slaves. (Père Laval was
beatified by Pope John- Paul II in
1979). Concerning the people of
French descent, Mgr Collier felt that
it was important to bring to the island
a religious Congregation dedicated to
the education of girls. He thought
that if young girls (the future mothers
of families) were brought up with
strong convictions and deep love of
God, the faith of the future
generations would be assured. He
therefore went to Europe and met
different religious orders, but they
were unable to help him on account of scarcity of
numbers. However, one of the sisters, in England,
advised him to go to Ireland and meet Mother Teresa
Ball who had just sent missionaries to India. He met
Teresa Ball in Rathfarnham, who understood the
situation in Mauritius and assured Mgr Collier that she
would do her utmost to help in this enterprise, but before
giving a definite answer she would like to consult the
members of the community whom she considered
suitable for this mission.
On 23rd January 1845 (date of Mary Ward’s birth), the
sisters chosen for the new mission had an interview with
Mgr Collier. He received them with his customary
kindness, gave them a brief account of our small island in
the middle of the Indian Ocean, with its beautiful blue
sky and the graciousness of its habitants.
15
He told them about the great good they would
bring to the Mauritian youth entrusted to their
care, and he concluded with these words: “No
matter whether we are in our own country or
elsewhere, we know that it is God who sent us
there”.
The sisters were very impressed by his
missionary zeal and felt a strong desire to offer
themselves for the glory of God and the
salvation of souls.
The eight sisters were: Mother Austin Hearne
aged 29, who was to be the Superior of the
mission, and her assistant, Mother Hyacinth
Looney. The two of them had very different
characters, Mother Austin very gentle and
Mother Hyacinth, quick and energetic, but
they complemented each other and worked
very well together. The eldest of the group was
Sr. Francis Kelly, aged 37, who was to be in
charge of the school, and the others were:
Sr. Barbara Bannon, Sr. Camilla Mac
Cormick, Sr. Nativity Murtagh, and two
novices: Sr. Raphael Ryan and Sr. de Chantal
Murray.
The Sisters left their country on 27 May 1845.
At that time, going on mission meant
permanent exile. But the parting words of
Mother Teresa Ball echoed in their hearts: “Go
and set the world on fire with the love of God”.
On 7th June, the Sisters set sail from London
on the ‘Reaper’, the cargo boat that brought
them to Mauritius. The passengers on this
cargo were Mgr Collier together with 6 priests
that he had recruited for his mission, the 8
Loreto nuns and also a young girl who had
been
entrusted to the care of the sisters. All
during the voyage, a perfect harmony reigned
among the group.
On the morning of 8th September, the
inhabitants of Port-Louis saw the ship coming
and were full of joy. Soon all around the
harbour there was a huge crowd of people and
the bells of the church began to ring joyfully.
Mgr Collier introduced to his flock the priests
and the eight Loreto sisters, then he proceeded
on foot to the Church, with the priests and the
nuns, and all the faithful followed in
procession while the bells kept ringing. When
they entered the church, the ‘Te Deum’ was
sung, in heartfelt gratitude to God.
M. Austin Hearne
The Sisters were then brought by carriage to
the house that had been provided for them.
From the beginning the Bishop treated them
with great care and affection and
encouraged them in their difficult
situation-strangers unfamiliar with the
climate, the language and the customs of the
country.
God blessed their efforts. Loreto developed
and through the years, schools were opened
in several places and exerted a beneficial
influence on the family life as well as the
social life of the students. In 1945, 100 years
after the arrival of the sisters, Mgr Joseph
Mamet paid a tribute to the Loreto Sisters
when he contrasted the religious situation in
Mauritius in 1845 and in 1945, a situation
that he described not as a transformation but
as a transfiguration! This situation he
attributed mainly to the influence of the
mothers of families who had been educated
in Loreto and had radiated the Christian
values that they had received at school.
16
Journey to South Africa
Written by Sr. Shirley Kay, I.B.V.M.
‘I have made you a light for the nations so that my salvation may reach the ends of the earth’
On 1 March, 1878, Dr. Nulty, Bishop of
Meath, Ireland, reluctantly parted with
three valuable workers for his Diocese,
When M.M. Margaret Mary, M.M.
Joseph and M.M.Teresa, together with
two postulants, Sisters Charles Eugenie
Ansquer and Mary Garry left for South
Africa.
After a short stay in London they set sail
for South Africa on the Warwick Castle.
Arriving in Cape town they were given
hospitality by the Irish Dominican
Sisters while they waited for a boat to
Durban.
They sailed to Durban in Sir Donald
Curry’s private yacht. The journey was
far more difficult than the whole voyage
from London. Transferring from the
yacht, in turbulent cross currents, proved
a terrifying experience. Burly sailors
unceremoniously seized the shore goers
by the arms as the waves swung the tug
to’ they were caught by arms waiting
beneath. As little Mother Joseph was
being swung over a cross current swept
the tug away from the yacht. The others
watched in terror but Providence had
reserved her for a longer life span and
while her companions gazed in horror, she
was safely conveyed to the sea tossed tug.
The journey to Pretoria was made in two
stages, the first stage to Pietermaritzburg
by Post-cart. The second stage, under the
leadership of Mr. Curry, consisted of
twelve transport-wagons, bringing the
necessities of life to Pretoria and other
towns along the veld.
The Bishop hired a passenger van from him and
joined the cavalcade. Travelling by ox-wagon the
journey took 24 days. It does not require too great a
stretch of imagination, (writes Sr. Shirley who is a
native of South Africa) to picture a train of twelve
transport wagons and one passenger wagon snaking
its way over the Drakensberg towards the rolling veld
of the Transval. “Meals”, we are told, “were not
served up in the highest perfection of the culinary art”
and the Sister who prepared “ the day’s dinner,
roasted “roasted or toasted or burned over the red
embers” had a difficult task to “restore nature”. An
amusing story is told that “ on coming into towns, the
Bishop always made us sit well back in the wagon,
hidden from view, ‘they’ll think you are all my
wives,’ he added ‘so I must hide you’”.
17
After nearly four weeks of tedious and tortuous jolting, one morning the Bishop announced: “Look
– your future home!” and there below them, cupped in the encircling hills lay Pretoria. It was Friday
morning, 17 May, 1878.
Education in the Transvaal was far from being well established when Loreto joined the field. In
1876, there were fifteen state schools for the entire Republic. The total school roll for the territory
for that year was 442 pupils. This was estimated as 8% of the number of children of school-going
age. After the British annexation, the number of schools had increased to 20 by 1878 and the
number on school rolls to 838.
Against the background of these conditions,, Loreto Skinner Street opened its doors to pupils on
Friday 7 June, 1878. The claim to give Higher Education to its pupils was no empty boast on the
part of our pioneers. The Report on Education issued by the State in 1879 reads: “Another school
has been established...the range of instruction in the higher department is of an advanced character,
it is likely to be useful, supplying a want long felt in Pretoria.”
Taken from Pioneeering Catholic education in the Transvaal by Sr. Shirley Kay, I.B.V.M.
18
The Story of Australia’s Institute Tree
Robin Scott, Province Archivist, Australia and South-East Asia
Known as the ‘Institute Tree’ it is a powerful
representation of the extent of the foundations
made, but more importantly a symbol of the
common ancestry of these foundations. It
became an iconic feature of the decoration of the
front hall of Mary’s Mount in Ballarat, greeting
generations of students as they arrived at school.
However, its origins and relevance had been
lost.
In our Australian collection we have a large oil painting of a tree
bearing the fruit of the IBVM and CJ foundations since the
establishment of Mary Ward’s Institute in 1609.
It was thanks to research by Sr. Jane Kelly and Sr. Sandra Perrett
and our IBVM and CJ Archives and Archivists that the story has
been uncovered. An almost illegible signature told us that the
painting was done by a M. Eugenie Haxo. We discovered that
M. Eugenie had been the Consultor for the Superior of the
IBVM Vicenza House in Italy. Both she, and the then Superior,
M. Antoinette Menegozzi, were staunch supporters of the
movement for Union in the early 20th Century, along with
Australia’s founder, M. Gonzaga Barry.
M. Eugenie was an artist and other extant work includes her
Stations of the Cross in Vicenza and painted windows in the
Chapel of Vicenza.
A diagrammatic family tree seems to have been first used in the
IBVM in 1905 when M. Elise Blume, 14 th General Superior of
the Roman Branch, was presented with a painting or drawing by
M. Engelberta Biersack of Munich for her Golden Jubilee on
30th July 1905. This tree, however, was a difference design to
ours.
The Institute Tree after conservation
work in 2012.
The first mention of our tree is in a letter from
M. Antoinette Menegozzi, Vicenza, to M. Gonzaga
Barry, dated 4 July 1907. In this letter M. Antoinette tells
M. Gonzaga that she had been given a painting of the
Institute Tree by M. Eugenie Haxo for her Golden
Jubilee.
It is described as a ‘picture painted in oils by one of our
nuns and....represents the historique tree of our Institute;
a gigantic tree....Each root represents one of the
Foundations of Mary Ward.”
On the 17th July 1907, M. Antoinette writes to
M. Gonzaga saying that she is sending the painting to
Rathfarnham when M. Gonzaga was there for the 1907
General Council.
M. Eugenie Haxo’s signature on the painting of The
Institute Tree after cleaning
“May the Lord accompany this tree with the most
abundant blessings, so that it will produce abundant fruit
and show all the dear Mothers of the Chapter that it will
continue the flowering of our beloved Institute so long
19
as all the branches remain firmly attached to it. I
eagerly await news of you and to hear the result of
the elections, with totally understandable
impatience.”
The timing of this gesture was important as it was
on the eve of the General Chapter when the General
Superior, M. Michael Corcoran, was proposing new
Constitutions which would have facilitated Union
but was under threat of losing her position through
the opponents of Union. The painting was sent as
concrete evidence of the common ancestry of the
various branches and supporting the argument for
Union of these branches.
On 31st July 1907, M. Gonzaga sends a letter of
thanks.
“Now I must thank you from my heart dear Rev.
Mother for that beautiful Tree and Map. They
arrived the eve of St .Ignatius’ and were
immediately brought up to the room where I am.
The Tree with its beautiful fruit is opposite to me as
I write. I can never be sufficiently grateful to you
telling me of it – and sending it to me. I will tell
you more of it when it has been shown to the
Community and Visitors here.”
The label on our tree has been painted over the original
label. The original label can be seen in an earlier
photograph of the painting.
Above label before conservation, below label after conservation.
On 2nd November 1907 M. Gonzaga tells
M. Antoinette that she is taking the tree to
Australia, “I am taking your beautiful Tree to Australia where it will be appreciated as it deserves.
Your name is on the canvas. So all can see to
whom we owe it.”
On 25 March 1908 M. Gonzaga refers to the painting
again in a letter to M. Antoinette. –
“… but I must tell you this that your beautiful tree of the
Institute is in the most prominent place in Mary's Mount in
the Front Hall under large statue of Blessed Mother of the
Immaculate Conception. And I often see visitors, Bishops,
Priests, and our own children standing before it to read and
admire it, it is quite a revelation to many, the extent of our
Institute.”
And again on 15th December 1908 -"Your beautiful Tree is
still under the Statue of Mary Immaculate in the Entrance
Hall and often reminds me of you and Vicenza as I pass by
and say a prayer for you".
The front entrance of Mary’s
Mount where the Tree was
displayed next to the statue of the
Immaculate Conception and
under the portrait of Mary Ward.
Rediscovering the provenance of the painting and the story
of its long journey from Vicenza to Dublin to Ballarat has
revealed a greater intrinsic value than was initially
apparent. The letters, preserved in our Archives, reveal that
the painting is a symbol of the growth of Mary Ward’s
Institute and of alliances between sisters all over the world.
20
Beyond Figures – The First Account Book
Áine Mc Hugh
Irish Province Archives
Account books are some of the most common records
to be found in the Irish Province Archives, and are
often wrongly overlooked.
The earliest account book held by Loreto Irish
Province Archives; carefully compiled by M. Teresa
Ball dates from her arrival in Dublin in August 1821
with her two companions. Their future uncertain,
every penny was accounted for.
The accounts from August 1821 to May 1822, record
the efforts of the first three Loreto Sisters then residing
in borrowed lodgings in the Sisters of Charity
Convent, Stanhope Street to establish the Institute in
Ireland. The most basic supplies for community and
boarders were needed.
Orders were quickly sent to the relevant suppliers, and
blankets, curtains, quilts, feathers for bolsters,
mattresses and delph-ware were soon listed amongst
expenditure. School supplies were also gathered, as
books, work boxes and colours for painting were
bought, while for community members, serge cloth for
habits and shoes were bought.
…..In 1830, for the first time
Cover of the first Account book carefully kept
by M. Teresa Ball
tobacco was bought …...
Debts were quickly cleared. Throughout her life
M. Teresa Ball abhorred debt and in 1822, she
started as she meant to continue. Outstanding debts
were swiftly cleared, amongst them the passage of
three Sisters (M Teresa Ball, M Arthur Therry and
M Ignatia Arthur) from England to Ireland.
The payment of a debt for clothes purchased for a
Miss Sherlock while in York, sparked our interest,
and shed new light on our understanding of the role
the wider Ball family played in securing the
foundations of the Institute in Ireland.
Detail from accounts August 1821—May 1822
“Miss Sherlock”, was Isabella Sherlock, niece of
M. Teresa Ball. Isabella had joined her aunt in York
in 1820 as a pupil at the Bar Convent. Bills were
issued from York for Isabella’s board and lodgings
in 1820 and 1821. Isabella returned to Ireland some
time in 1821, no doubt returning when her aunt was
in a position to open her school at Stanhope Street.
Isabella Sherlock and her sister Cecilia were the
first pupils to attend the very first school opened by
M. Teresa Ball.
21
In May 1822, the community and school were on a firmer footing
and M. Teresa Ball and her community moved to the Poor Clare’s
convent in Harold’s Cross. Some months later, in November 1822,
the community and pupils moved to their new home at Loreto
Abbey, Rathfarnham.
Their future uncertain, very penny was accounted for
19th Century handheld abacus
As the community and pupil numbers grew, income and expenditure increased. Expenditure grew beyond the
purchase of essentials and the demands of the school were reflected in the accounts. Workmen were employed for
ongoing refurbishing of the Abbey and singing masters were employed to tutor musically talented pupils. Small
luxuries were gradually purchased. By 1830 a harp had been bought, and a tuner employed to tune it and other
musical instruments. Watches were repaired and to facilitate travel and expeditions, a jaunting cart and cover was
purchased. In 1830, for the first time tobacco was bought, undoubtedly for the enjoyment of visiting clergy and
other male dignitaries.
The apparently routine task of recording of income and expenditure, tallying sums and setting annual revenue
against annual outgoings can tell a story of a foundress, a community, family, friends, supporters and pupils.
In short the establishment of the Institute in Ireland by M. Teresa Ball can be traced through each carefully
inscribed entry.
Detail from accounts November 1822—December 1823
22
The Loreto Crest has four symbols:




The Cross :- the emblem of salvation
The Heart of Jesus crowned with the cross : - stresses our faith in the salvation, won
for us by the love and sacrifice of Jesus
The Anchor :- Christ is our anchor amidst all the storms of life
The Pierced Heart :- We follow the example of Mary ‘Queen of the Angels’ whose
suffering is represented by the pierced heart
The words on the crest are :
‘Mary, Queen of Angels’,
‘While I breathe I trust in the cross’