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| Mary Bundock also wrote two works of great value: 'Notes on the Richmond River Blacks', and an untitled history of early European settlement in the Richmond River valley, both now held at the ML: neither was published during her lifetime.((Isabel McBryde (ed.), //Records of Time Past//, Canberra: Australian Institute for Aboriginal Studies, 1978; Isabel McBryde, 'Miss Mary, Ethnography and the Inheritance of Concern', in //First in their Field: Women and Australian Anthropology// ed. Julie Marcus, Melbourne University Press: 1993, pp.15-45.)) The significance of Mary Bundock's work was enhanced by her close bonds with, and her knowledge of the Bandjalang dialect spoken by, Aboriginal people in the Richmond River district.((Billy Griffiths, //Deep Time Dreaming: Uncovering Ancient Australia//, Carlton (Vic): Black Inc, 2018, ch.2.)) It meant that her ethnographic collections were 'made in close collaboration with members of the local Wyangarie Aboriginal community'.((Isabel McBryde, 'A remarkable life - Mary Ellen Murray-Prior and her contribution to Australian ethnography', //Richmond River Historical Society Bulletin//, 16 March 1997, p3.))\\ | Mary Bundock also wrote two works of great value: 'Notes on the Richmond River Blacks', and an untitled history of early European settlement in the Richmond River valley, both now held at the ML: neither was published during her lifetime.((Isabel McBryde (ed.), //Records of Time Past//, Canberra: Australian Institute for Aboriginal Studies, 1978; Isabel McBryde, 'Miss Mary, Ethnography and the Inheritance of Concern', in //First in their Field: Women and Australian Anthropology// ed. Julie Marcus, Melbourne University Press: 1993, pp.15-45.)) The significance of Mary Bundock's work was enhanced by her close bonds with, and her knowledge of the Bandjalang dialect spoken by, Aboriginal people in the Richmond River district.((Billy Griffiths, //Deep Time Dreaming: Uncovering Ancient Australia//, Carlton (Vic): Black Inc, 2018, ch.2.)) It meant that her ethnographic collections were 'made in close collaboration with members of the local Wyangarie Aboriginal community'.((Isabel McBryde, 'A remarkable life - Mary Ellen Murray-Prior and her contribution to Australian ethnography', //Richmond River Historical Society Bulletin//, 16 March 1997, p3.))\\ |
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| Mary M-P died on 9 April 1924 while visiting Perth. ((//Sydney Morning Herald//, 15 April 1924; see //Kyogle Examiner//, 16 & 26 April and 4 June 1924.)) Her will reveals her interests and closeness to her own and stepfamily. She left ₤2,000 each to St Paul’s College and to the Women’s College at the University of Sydney, to establish respectively the W.C. Bundock Scholarship and the Ellen Bundock Memorial Scholarship, in memory of her parents.((//Sydney Morning Herald//, 2 June 1924, p.10; {{http://www.stpauls.edu.au/home/contribute/benefactors/founders-of-scholarships-and-prizes}}; a copy of her will is in (her brother's) Francis Forbes Bundock papers, 1902-1928, MLMSS A5396; //First in their Field: Women and Australian Anthropology// ed. Julie Marcus, Melbourne University Press: 1993.)) She left money to her godchildren, maid and family members (both those related by blood and her husband's family), as well as an annuity to her widowed sister-in-law, Lizzie Jardine (Elizabeth Catherine nee Murray-Prior). The reason for the latter is forgotten, but perhaps due to Lizzie's relative poverty and her closeness to her eldest brother, Mary's late husband. Her step-grandson Thomas L. M-P received ₤300 along with a silver watch once belonging to his grandfather, Mary's late husband. She also bequeathed jewellery to her step-daughter-in-law Lizzie, her husband's sisters and a step-grandchild (Diana Herring).((Mary Bundock, will, in F.F. Bundock papers, MLA5396)) Her religious convictions is shown in her leaving ₤500 to the (Anglican) Brotherhood of the Holy Shepherd, Kyogle.(('The Brotherhood of the Good Shepherd is a society, consisting of the Clergy and Laity of the Church of England, formed for the purpose of ministering to the spiritual needs of the dwellers in the bush districts of the Diocese of Bathurst.', [[https://www.dubboanglicanchurch.org/history.html]] Previously, she and three other Bundocks had set up a £800 bursary to train priests for this ministry. Agreement in F.F. Bundock papers, MLA5396)). Mary M-P is buried in the Bundock family cemetery at Wyangarie.((F.E. Bundock, 'A "Who's Who" in the Bumdock Cemetery at Wyrangarie, t/s, 4pp, September 1977.)) \\ | Mary M-P died on 9 April 1924 while visiting Perth. ((//Sydney Morning Herald//, 15 April 1924; see //Kyogle Examiner//, 16 & 26 April and 4 June 1924.)) Her will reveals her interests and closeness to her own and stepfamily. She left ₤2,000 each to St Paul’s College and to the Women’s College at the University of Sydney, to establish respectively the W.C. Bundock Scholarship and the Ellen Bundock Memorial Scholarship, in memory of her parents.((//Sydney Morning Herald//, 2 June 1924, p.10; {{http://www.stpauls.edu.au/home/contribute/benefactors/founders-of-scholarships-and-prizes}}; a copy of her will is in (her brother's) Francis Forbes Bundock papers, 1902-1928, MLMSS A5396; //First in their Field: Women and Australian Anthropology// ed. Julie Marcus, Melbourne University Press: 1993.)) She left money to her godchildren, maid and family members (both those related by blood and her husband's family), as well as an annuity to her widowed sister-in-law, Lizzie Jardine (Elizabeth Catherine nee Murray-Prior). The reason for the latter is forgotten, but perhaps due to Lizzie's relative poverty and her closeness to her eldest brother, Mary's late husband. Her step-grandson Thomas L. M-P received ₤300 along with a silver watch once belonging to his grandfather, Mary's late husband. She also bequeathed jewellery to her step-daughter-in-law Lizzie, her husband's sisters and a step-grandchild (Diana Herring).((Mary Bundock, will, in F.F. Bundock papers, MLA5396)) Her religious convictions is shown in her leaving ₤500 to the (Anglican) Brotherhood of the Holy Shepherd, Kyogle.(('The Brotherhood of the Good Shepherd is a society, consisting of the Clergy and Laity of the Church of England, formed for the purpose of ministering to the spiritual needs of the dwellers in the bush districts of the Diocese of Bathurst.', [[https://www.dubboanglicanchurch.org/history.html]] Previously, she and three other Bundocks had set up a £800 bursary to train priests for this ministry. Agreement in F.F. Bundock papers, MLA5396)). Mary M-P is buried in the Bundock family cemetery at Wyangarie.((F.E. Bundock, 'A "Who's Who" in the Bundock Cemetery at Wyrangarie, t/s, 4pp, September 1977.)) \\ |
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| {{:mary_bundock_and_ethel.jpg?400|}} Mary Bundock in old age with her step-daughter Ethel on the verandah at Maroon.((Provenance: Jill Fleming))\\ | {{:mary_bundock_and_ethel.jpg?400|}} Mary Bundock in old age with her step-daughter Ethel on the verandah at Maroon.((Provenance: Jill Fleming))\\ |
| {{:mary_s_will.jpg?300|}} Mary M-P's original will with its beautiful, laborious handwriting. | {{:mary_s_will.jpg?300|}} Mary M-P's original will with its beautiful, laborious handwriting. |
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| **Whose?** {{:mp28.jpg?500|}} These are Indian tabar axes.((Provenance:T.A. & M.T. M-P and thanks for identification by a generous stranger, Damien Fegan, via Facebook.)) Damien Fegan has identified them (from a photo) as more likely to be used as dervish axes than as combat weapons and thinks they probably date from no earlier than the mid-19th century. The dating suggests they were bought by Thomas de M. M-P when he travelled to India. The handle of the 'weapon' doubles as a sword. One of the axes has an elephant on it; the blades originally had engraving on them, which also appears to suggest they were ceremonial arms rather than weapons designed for use in war.((T.A. & M.T. M-P, pers. comm., 2017.)) | **Whose?** {{:mp28.jpg?500|}} These are Indian tabar axes.((Provenance:T.A. & M.T. M-P and thanks for identification by a generous stranger, Damien Fegan, via Facebook.)) Damien Fegan has identified them (from a photo) as more likely to be used as dervish axes than as combat weapons and thinks they probably date from no earlier than the mid-19th century. The dating suggests they were bought by Thomas de M. M-P when he travelled to India. The handle of the 'weapon' doubles as a sword. One of the axes has an elephant on it; the blades originally had engraving on them, which also appears to suggest they were ceremonial arms rather than weapons designed for use in war.((T.A. & M.T. M-P, pers. comm., 2017.)) |
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