NEWS OF THE DAY
ANNIVERSARY ENTERTAINMENT. — The Students of Truth will hold a reception, entertainment and tea at their Social Hall, Madras street, on Wednesday evening next, to recognise the fifth anniversary of the first class taught by Mr Worthington in this city. Tea will be served from 6.30 to 8 o'clock, after which there will be a programme of glees, quartettes, solos and orchestral music, and recitations and dancing by the children. -Press, 23/3/1895.
The month after the 5th anniversary, Worthington had to take the Registrar to court in order for his name to be placed on the list of those people lawfully enabled to conduct the ceremony of marriage under the Marriage Act. His application was initially refused on the grounds of his character. The ruling to the presiding Judge was that the matter of his character was "a matter for the taste of the members of the religious body."
The application was granted, with costs.
The Napier News says of Mr Worthington's application to be registered as an officiating minister under the Marriage Act: — It is to be hoped that Mr Justice Denniston will remember that we have had in this colony a woman who came here as the accredited representative of a leading American journal, and that she, on seeing the fellow at the Temple of Truth, said, 'At last I was face to face with A. Bentley Worthington, bigamist and swindler, wanted by the police of America for a host of offences.' -Bay of Plenty Times, 10/5/1895.
PERSONAL ITEMS
Mr. A. B. Worthington, of the "Temple of Truth," Christchurch, is now in Melbourne, where he is lecturing. -NZ Herald, 17/6/1895.
TOWN AND COUNTRY
The Temple of Truth. — it is reported that Mr A. B. Worthington, who left for Australia some weeks ago, is not likely to return to New Zealand. -Lyttelton Times, 22/6/1895.
It is unlikely that A. B. Worthington, of Christchurch, “Temple of Truth” fame will return to New Zealand. He is at present in Sydney, as also is his ex-co worker and erstwhile “wife,” Sister Magdala. -Western Star, 3/7/1895.
NEWS OF THE DAY
Mr A. B. Worthington, of the Temple of Truth at Christchurch, passed through Wellington yesterday, a passenger by the Wakatipu from Sydney. -NZ Times, 5/7/1895.
Students of Truth.— What at one time threatened to be somewhat of a disturbance ensued at the usual Thursday evening service of the Students of Truth. It appears that Mr Worthington announced his approaching marriage, and the announcement not only created surprise, but open expressions of disapproval from some of those present. One of the prominent members of the body, it is said, went out to the front steps and loudly proclaimed that no more worship would be held in the building. -Press, 3/8/1895.
STUDENTS OF TRUTH.
ANOTHER SPLIT IN THE CAMP.
MARRIAGE OF A. B. WORTHINGTON.
A few weeks ago Mr A. Bentley Worthington, the teacher of the body known as the Students of Truth, paid a visit to Australia, and ever since his return it has been freely stated that he was about to be married to a young woman, a resident of this city. All doubt as to the truth of the rumour was set at rest at the usual weekly meeting on Thursday evening, by Mr Worthington announcing his approaching marriage. Having made the announcement, he was about to close the meeting, when Mr George Simpson, who has been closely associated with Mr Worthington in the teaching for a considerable time, mounted the platform and essayed to speak, but was prevented from doing so by Mr Worthington and was promptly ejected from the building, as was also a lady Student who wished to protest against the marriage. Mr Simpson and several other leading Students then held a meeting, and it was decided to form an independent society of the Students of Truth in order to carry on the teaching, and arrangements were accordingly made for the opening services, which took place yesterday. -Star, 5/8/1895.
WORTHINGTON AND PASTOR BIRCH
In the meantime Mr Worthington called upon the Rev W. Birch, and requested him to perform the marriage service on the following Tuesday, and this gentleman thinking that he was bound by his license to marry any couple who applied to him, reluctantly agreed to undertake the Ceremony. Not being quite satisfied as to his position in the matter, however, he consulted authorities, with the result that he sent the following letter to Mr Worthington: —
"Thursday Morning. Dear Sir, — It has been stated to me on authority that there are legal impediments in the United States, and I was requested to refer to the United States Consul in Auckland, who, it is said, is in a position to show that legal impediments do exist. The generally accepted opinion is that Sister Magdala stands before the world as your wife, and it would be morally wrong for you to marry another woman during her life. In these circumstances I could not perform the ceremony of marriage on your behalf, and at the earliest moment I inform you of this. — Yours, &c, W. Birch, Pastor."
To this Pastor Birch received the following reply:—
"Temple of Truth," Christchurch, N.Z. My Dear Brother, — Yours of this date, declining to perform my marriage ceremony, is received. In reply, permit me to say there is no impediment, legal or otherwise, to such marriage, or I assure you I would not put myself into the hands of such enemies. The United States Consul at Auckland can have no such information, as is stated to you, and the official opinion you quote re Sister Magdala is a very weak one, however official. Much as I regret the awkward incident, believe me, my dear sir, when I say I would much prefer your declination than your officiating under any mental reservation as to the moral question. The Registrar will act for me. — Sincerely yours, A. B. WORTHINGTON." -Star, 5/8/1895.
Mr Worthington tells his astonished congregation that he has decided to wed again.
Pastor Birch in a dilemma. He knows all about Sister Magdala and the American union, and so consults Mr Connolly, the U.S. Consul. 'Of course if he is married he's married, morally, you know — but, of course, I'm not an authority on marrying, and ahem! — ' says the Consul. -Observer, 17/8/1895.
The old and the new Mrs Worthington. How will it fare with the new when the old one returns? -Observer, 17/8/1895.
The much-married Worthington, of Christchurch Temple of Truth fame, has determined to take immediate steps to put Mr J. T. Hornsby, editor of the Christchurch Sun, in gaol, for publishing some scathing criticism and startling accusations concerning the "Rev." gentleman. -Wanganui Herald, 29/8/1895.
TOWN AND COUNTRY
Things are not going too smoothly with the Students of Truth at Christchurch. On Friday evening a meeting of trustees and debenture-holders was held at which a statement was presented to show that there were grounds for believing that Mr Worthington would be able to carry out his undertaking to purchase the temple. A motion was made to adjourn for a month, and an amendment was proposed to call upon the purchaser to complete his bargain within seven days, failing which he should be ejected, and the property re-sold. The amendment was lost and the original motion carried. -Timaru Herald, 18/11/1895.
WORTHINGTON V. THE 'SUN.'
CHRISTCHURCH, December 9. In the Supreme Court the libel case Worthington v. Hornsby ended in a fiasco. An application for adjournment was made by the plaintiff in person before the jury were sworn, but no fees being forthcoming this was objected to by counsel for the defendant, and, after some argument, Mr Worthington applied for a nonsuit, which was granted by His Honor, and the matter ended. Worthington is leader of the Students of Truth, and the defendant was formerly editor and manager of the defunct ‘Sun’ newspaper. There was a large attendance of the public. -Evening Star, 9/12/1895.
LATE ADVERTISEMENTS
LIFE OF A. B. WORTHINGTON
Mr A. B. WORTHINGTON WILL INAUGURATE A COURSE OF LECTURES AT THE TEMPLE OF TRUTH, as follows:—
1st LECTURE, THURSDAY, DEC 12th, 1895, Subject: My Life from 1889 January to 1895 Dec 12th.
2nd Lecture, January — My Life from 1882 January to 1889 January.
3rd Lecture— My Life from 1875 January to 1882 January.
4th Lecture— My Life from 1868 January to 1875 January.
5th Lecture— My Life from 1861 January to 1868 January.
6th Lecture— My Life from 1857 to 1861.
The purpose of the lecturer is to furnish a detailed, authenticated and satisfactory account of his life to people who are willing to hope he may be innocent of some of the grave and heinous accusations so constantly uttered and published against him. The lectures will be conducted under the auspices of a capable and intelligent committee, who will in the presence of the audiences examine and verify the documentary proof used by the lecturer. All the charges made against Mr W. will be examined one by one, and disposed of in the order of their occurrence in each lecture. NOT ONE OF THEM will be omitted or avoided.
The proceeds of each Lecture will be received by a Committee and be held by them until the course of Lectures are finished, when the same shall be divided among Mr Worthington's creditors in Christchurch, and the surplus remaining shall be by said Committee paid over to the Debentureholders of the Building Fund of the Students of Truth.
AT THE CLOSE of each lecture the Lecturer will devote thirty minutes to answering any and all questions relating to the lecture of the evening, which may be sent to him in writing, but will permit no discussion or argument thereon, nor any oral questions.
AT THE CLOSE of the Six Lectures Mr Worthington will devote an entire evening to the answering of any and all questions sent him in writing relative to any of the subject matter of any of the lectures.
All Documents used or referred to in any Lecture, may be seen on any Monday and Tuesday between the hours of 11 a.m. and 3 p.m., at the Temple of Truth, by any one who so desires, and copies of such documents may be made.
ADMISSION to each Lecture will be One Shilling with Reserved seats at Two Shillings. -Star, 9/12/1895.
Local and General
Temple of Truth.— At the Temple of Truth yesterday morning Mr C. Duggan, who conducted the service, made a statement in reference to Mr Worthington's departure from the colony. He said that Mr Worthington had left for America, via Sydney, with the full knowledge and consent of the trustees, and on business which they had had before them. Mr Worthington was expected to return in a few weeks, and the Sunday morning and evening services in the Temple would be carried on in his absence. It was understood that the business referred to is connected with obtaining the money Mr Worthington has stated he expected to receive from America. -Star, 30/12/1895.
LATEST.
A cablegram has been received from the American Consul that A. B. Worthington, of the Christchurch Temple of Truth fame, has left Sydney in an American barque for San Francisco. He has trunks with him marked Mrs Morton. -Cromwell Argus, 25/2/1896.
EXIT WORTHINGTON.
Though we do not cry, Yet 'tis sad that we
Now must say good-bye, To Worthington, A. B.
Truth's exponent here, Some may scoff, but he
Has had a great career, Has Worthington, A. B.
A strange fantastic being, Now across the sea
From his Temple fleeing, Is Worthington, A. B.
Deeply have we thought on, Why a trunk should be
Labelled Mrs Morton, With Worthington, A. B.
When his ship arrives, May he welcomed be
By the many wives, Of Worthington, A. B.
But they may prepare, When their spouse they see
To comb the well-bleached hair, Of Worthington, A. B.
Parting more in sorrow, Than in anger, we
May a wrinkle borrow From Worthington, A. B.
If we've cheek colossal, We may worshipped be,
Like this smart apostle, Worthington, A. B. -Press, 29/2/1896.
Their Eyes Opened at Last.
STUDENTS OF TRUTH PROCLAIM THE TRUTH.
Christchurch, to-day. At a meeting of persons connected with the Students of Truth, at which over 100 persons were present, resolutions were passed branding Worthington as an accomplished liar, swindler, and deceiver, entirely unworthy of the trust and confidence of any respectable person; also, that six years experience showed that he was unfitted socially, morally, and mentally to be a leader of any body of people, whether banded together for religious purposes or not. -Poverty Bay Herald, 7/3/1896.
A HYPOCRITE.
Arthur Bentley Worthington, one of the most accomplished scoundrels New Zealand has ever seen, has shaken the dust off his feet and left his trusty friends in Christchurch lamenting. His visit to Christchurch lasted about six years, and had the effect of making it quite plain that in matters of religion, at any rate, the citizens of the "Cathedral City" are the most trusting, the most credulous, and the most gullible on the face of the earth. Mr Worthington, who was accompanied by a woman he called his wife, arrived just about the time that the thunder-clap regarding the Arthur Clampett fraud burst upon that city. One would think that after the Clampett exposure, the people of Christchurch would have been doubly chary of taking a strange, unaccredited preacher to their bosom, but it would appear that their taste for being gulled had only been whetted, for before long the Worthingtons had thoroughly established themselves in their midst. Both Mr Worthington and his so-called wife were a really fascinating man and woman. Both were personally very handsome, very clever, very accomplished, and they collected around them before long a very large congregation. Within something like twelve months of their arrival they had laid the foundation stone of what they called the Temple of Truth, and not long after it was built. That Mr Worthington was a man of a most refined and cultivated taste is beyond a question of doubt. Handsome himself in his person, everything in his surroundings was beautiful, and the Temple of Truth, finished and furnished, was a dream of beauty. It was certainly got up for show, but there was such a harmonious blending of everything that banished all suspicion of vulgarity. Still some ministers of religion in Christchurch, possibly because their church pews were empty, looked upon Mr Worthington as a whitened sepulchre, and they were not far wrong. One in particular distinguished himself in this way. The Rev. Mr Hosking got information from America and published it. This showed Mr Worthington in the darkest colors, but it passed off him as water would off a duck's back. It only served to advertise him, and his congregations grew larger and larger. But Mr Worthington's peculiar weakness at last asserted itself. While preaching the highest morality he was himself one of the most immoral lepers in civilised life. He had married and deserted several women, he had seduced others, but this peculiarity of his character is not so savory that we feel disposed to linger on it. The supposed Mrs Worthington he had brought to Christchurch with him had evidently outlived the time he was able to appreciate her, and one fine morning he turned her out of house and home. It was then that the whole story of his life was made public, and amongst other things Mrs Worthington unblushingly asserted that she was the wife of an American lawyer, that she met Mr Worthington, who discovered that she was his "soul mate," and that with her husband's consent she went away with him. She exposed all his villanies, yet he retained the confidence of a large number of Students of Truth. He was tracked to haunts of vice and proved guilty, and yet they adhered to him, and notwithstanding all that was known about him a Christchurch lady accepted him as her lawful husband. To his other accomplishments Mr Worthington added that of a paper financier, and was able to purchase the Temple of Truth with paper. But the day of reckoning was fast approaching, and Mr Worthington told his trusty adherents he would go to America to get money which he had invested there. He went with no intention of returning, and now the Students of Truth have placed on record their appreciation of his conduct.
Now what led intelligent, educated men and women to follow such a scoundrel as Worthington, at any rate after he was fully exposed, would be an interesting psychological study. The fact that they crowded to hear him and willingly gave of their substance to support him does not suggest that their religious instincts were dead, but quite the contrary. It shows that they yearned for a religious life, but why they should prefer the teachings of a known scoundrel to those of authorised ministers is a point which seems to us to be involved in mystery. Perhaps they do not know themselves, but the most reasonable explanation is that there is something in the religion of to-day which does not satisfy persons of a certain mental bias. That seems to account also for the large number of non-church-goers, who are really religiously disposed, though not practising religion. This is a question for religious teachers to study. If they do so and find the solution of it, and try to cater for this apparently altered religious disposition, it is possible they may be able to fill their pews much better than they do now. -Temuka Leader, 2/4/1896.
The Star. TUESDAY, APRIL 7, 1896.
"Temple of Truth for sale by tender." The place that knew "Arthur Bentley Worthington" knows him no more, let us hope for ever; and the "Dear Hearts" whom, from his platform superiority, he looked down upon as his "stoodents," are divided into two sharply defined factions. One of these would fain "let the dead past bury its dead." From their point of view, Arthur Bentley Worthington may have been a bigamist and a swindler, but to stir up the mud of the yesterdays would benefit nobody — themselves least of all. The other section — and we at once frankly own that we are in strong sympathy with it — is not quite so easygoing, nor so heedless as to what other victims may be preyed upon by the immaculately-clad "Teacher of Truth," whose peculiar doctrine of "Don't do as I do, but do as I say" is now only too painfully appreciated. Meanwhile, those who were not drawn by the seductiveness of the teacher and his teaching have not ceased to express wonderment that an adventurer, who had not even the rag of a credential to show, should have been able to establish himself in this city, attract a large following, gull his disciples out of their possessions, and, even when his rascality had been exposed, play them as a skilled angler plays his fish. After all, there is no great matter for wonderment. There have been times, and times not a few, as Froude the historian has noted, when with regard to religion reason seemed to have abdicated its proper functions, and any plausible pretender could secure a great number of adherents.
It is so to-day. When Paul Blouot wrote his satirical description of the English people, he found that there were no fewer than a hundred and eighty-three sects certified to by the registrar-General, and the observant Frenchman came to the conclusion that if on the morrow a new sect were to spring into existence whose worship had to be performed with their heels in the air, nobody would be in the least surprised.; Here, again, it has to be said that "there is nothing new under the sun;" for a parallel remark may be found away back in the centuries, to the effect that "a man had only to appear with a fife and drum before him, and clashing apair of cymbals, and the whole population would be on their knees before him." So it comes to pass, and we suppose always will, that when a wily schemer happens along, while some men will easily
read rascal in the motions of his back, and scoundrel in the supple sliding knees.
There will be plenty who will give him allegiance — and their money. Historic examples are often at once interesting and instructive, and we seem to see a precursor of Arthur Bentley Worthington in a certain Alexander, who played his precious part early in the second century. It was a case of Greek humbugging Greek, and the work was done to perfection. Alexander's scheme of religion had in it something of the faith-cure business, and, indeed, he gave out that he was inspired by Esculapius, the god of healing. He was clever, and he was unscrupulous; he had cultivated suavity of speech, and he had adroitness in parrying awkward questions and in avoiding such traps as were laid to catch him. "He insisted on ah elevated morality, and directed his disciples to abstain from sensual vices, but the rules had no application to himself, and behind the veil he created, a Cyprian paradise." Not at all unlike Arthur Bentley Worthington, as our readers will readily perceive. But Alexander's masterpiece of trickery was his snake. Harmless snakes were common in the country, and the people regarded the snake as the symbol, not only of all knowledge, but of immortality. Alexander caught a snake, and set to work to train it. Presently it had become so tame that it would coil about his body, and remain in any position which he desired. He had made a human face out of linen for it, which he had painted with extreme ingenuity. The mouth would open and shut by an arrangement of horsehair. The "black forked tongue shot in and out, and the creature had grown accustomed, to its mask and wore it without objection." All was ready for the "grand climacteric." Alexander got the egg of a goose, placed a young snake inside, buried the egg in a pool of mud, had a "vision" about the miraculous birth of a snake, got the people together, and "found" the egg with the snake therein. The credulous fools built him a Temple of Truth straight away, and in an inconceivably short time that egg-born snake had curiously enough grown to precisely the dimensions of the tamed one, and, more curious yet, it had a human face. Here is the historian's picture of the scene within the Temple: — "Behind the rail, in a subclued light, the prophet sat visible to everyone, the snake wreathed about his neck, the coils glittering amidst the folds of his dress, the tail playing on the ground. The head was concealed, but occasionally the prophet raised his arm, and then appeared the awful face, the mouth moving, the tongue darting in and out. There it was, the veritable traditionary serpent with the human countenance which appears in the medieval pictures of the Temptation and the Fall." After this it was easy enough to make the snake utter oracular sayings:— "A tube was fitted, throngh which articulate noise could be made to issue from the snake's mouth, with the help of a confederate behind a curtain." The oracular utterances seem to have had in them an immense amount of high-sounding phraseology with precious little meaning. But that didn't matter much. The "Truth" had come to the people, and it had come in the guise of — a snake with a human face. We do not think that we need pursue this particular part of the parallel further. Those Greek folk were warned, more than once, or twice or thrice, that they were being fooled to the top of their bent, and that all the thought of their Teacher was centred upon their wealth. Legal proceedings were instituted against the scoundrel, but he evaded them, and in the end he passed away from among the people whom he had so long and so cruelly deceived. It is ten thousand pities that the law should seem to have no hold upon the worst type of adventurers that the world has ever known — adventurers such as the slimy villain whom Tennyson depicted so forcefully in "Sea Dreams" —
So false, he partly took himself for true; Whose pious talk, when most his heart was dry,
Made wet the crafty crow's foot round his eye; Who, never naming God except for gain,
So never took that useful name in vain; Made Him his cat's paw and the Cross his tool,
And Christ the bait to trap his dupe and fool; Nor deeds of gift, but gifts of grace he forged.
And, snake-like, slimed his victim ere he gorged.
They come and go, these snakes with human faces, and, too often, they are suffered to pass away unscathed. Yet it may be hoped that there is enough of that feeling in existence which animates the true brotherhood of man, to ensure that those who unfortunately feel the pangs of the snake, will take care that its further progress is not unmarked by a warning to the unwary. -Star, 7/4/1896.
Editorial notes and comments
What Saint Worthington lacks in the primary virtues of simple honesty and moral cleanliness he more than makes up in calm effrontery and a complicated assumption, which compel, if not admiration, at least a certain recognition of his undoubted ability. It is not very long since his deserted adherents in Christchurch published a most damning manifesto in which their ex-pastor was openly characterised as "an accomplished liar, swindler and deceiver." There were certainly no etymological frills about this text, and it was backed up by a wealth of corroborative detail sufficient to have made an average man go away and maroon himself for life. But this dear misunderstood young man is made of sterner stuff, and in a column advertisement in the Tasmanian News he gives the lie direct to his detractors. If we may believe the Great Apostle of the Temple of Truth he is the most maligned man upon the face of the globe; a sort of earthly angel who came to New Zealand only to be taken in by the people of Christchurch, although they claim that, with his customary self-abnegation, he did that for them. He claims now to have spent his own money in Christchurch, leaving behind him a train of improvements and valuables which his generosity impelled him to assign to his persecutors in the Cathedral City. His defence is as clear as the pellucid mud at mid-night. Here is a luminous papagraph, called at random from it and referring to his maligners: "To all who know these men, the appal of the 'appalled' in the above, is a sort of bald-headed appalledness which is appallingly appalling to the appalled appalledness of anybody." Farther be says "No one can discourage me. No one can degrade me. No one can make me what I am not: No one can bully or frighten me. No one can dishonor me but myself — and I will not do it." This sort of thing is on a par with his reputed statement in Christchurch: "I am not I. You are not you. YOU cannot get at ME." It is rather a pity that somebody cannot "get at" him, but the wily rogue refuses to be "got at." Anything calculated to carry heavier damages than the manifesto of his late adherents it would be impossible to frame, but to the mildness of the dove, the flippancy of the parrot, the voracity of the shark, and the viciousness of the scorpion, Mr Worthington unites the wisdom of the serpent; and he knows very much better than to adjust the halter round his own neck by appearing in a court of law. Basking in the sunshine of a fresh lot of dupes, and browsing on the financial pastures of his new adherents in Hobart is much more in his line. When he has exhausted the carrying capacity of this "winter country" there are other lands which remain yet to be exploited, there are other wives to marry, other pigeons to pluck, and meanwhile the worthy Worthington's attention will be confined to sailing as close to the wind as he can without placing himself within the clutches of the outraged law. Poor Tasmania! She will find that there are, after all, worse troubles than the botfly and the codlin moth. -Oamaru Mail, 6/5/1896.
NEWS IN BRIEF.
INTERPROVINCIAL.
The Christchurch Temple of Truth has again been sold at auction, the mortgagees having declined to confirm the previous sale. It was knocked down at £2250 to an association of debenture-holders under the Worthington scheme, who bought the property as a purely commercial speculation. -Evening Post, 24/7/1896.
The Temple. — The present proprietors of the building lately known as the Temple of Truth have altered the name to "The Temple," and are also having obliterated all the mementoes of Mr A. B. Worthington with which the structure was adorned. -Star, 30/11/1896.
The soul of A. B. Worthington would suffer considerably if it should happen to revisit Christchurch in the near future. The Temple of Truth, with its former memories of that famous master, its burnished letters, its gilt and glowing motto, and all the thousand and one memories of the great apostle to the Christchurch Gentiles, is now reduced to the veriest shadow, the feeblest wreck of its former self. The Philistines have been at work and turned the former sanctuary into a place of amusement, where the piano is heard o’ nights and casual pleasure seekers are regaled with the worldly strains of “Maid of Athens” and “Alice, Where art Thou?” It may yet be tenanted by an opera troupe, a variety company, or even — horrible thought! — be made the scene of an ordinary “leg show.” Worthington himself has fled, and carried his broken heart and his battered reputation into other lands; but he left — priceless boon — a creed and a faithful few behind him. And now even the creed and the faithful few are being rapidly broken up, and the Temple of Truth is given over to the unregenerate concert singer and the casual political speaker, who knows nothing about inner circles and astral planes, and as far as I know, no one has uttered a word of protest, or shown that he cares about it in the least. -Lyttelton Times, 12/12/1896.
An old disciple of A. B. Worthington writes to the Press stating that the Apostle of the Temple of Truth is definitely about to return to Christchurch, and urges his erstwhile followers to rally round their old master again. But what sort of a welcome do the people of Christchutch intend to extend to this modern prototype of the veiled Prophet of Khorassan? It is useless to simply rail at him — better put a rail under him, bear him reverently to the Avon and "lave" him there. -Oamaru Mail, 24/5/1897.
PERSONAL.
Mr A. B. Worthington, formerly of the Temple of Truth, Christchurch, arrived per Mararoa from Australia, and was in town to-day. -Evening Star, 4/9/1897.
Lectures
STUDENTS OF TRUTH.
MR WORTHINGTON will Resume his Work in Christchurch, commencing at the Oddfellows' Hall on SUNDAY EVENING.
Subject in Saturday’s Papers. -Lyttelton Times, 9/9/1897.
Christchurch has a new sensation in the return from Hobart of A. B. Worthington, of Students of Truth notoriety. On Sunday night last he gave a lecture in the Temple of Truth. The hall was packed, and hundreds of people were unable to obtain admission. The meeting (says the Christchurch Star) broke up in disorder shortly after 8 o'clock, and a large crowd collected in the street. Much noise was made by boys and youths, but the majority of those present were steady-going citizens, who were there solely as sight-seers. Four constables from the depot and two of the city patrol were in attendance, and Mr. Worthington, followed by a mob of hooting men and boys, was escorted home by the police. -Evening Post, 17/9/1897.
The High Priest of Truth.
WARM RECEPTION IN CHRISTCHURCH.
(Per Press Association.)
Christchurch, September 21. At the conclusion of Mr A. B. Worthington's lecture at the Oddfellow's Hall on Sunday evening, quite a thousand persons, amongst whom were a number of women, gathered in Lichfield street, and on the appearance of the lecturer, surrounded by several policemen, the crowd commenced to hoot and groan.
In spite of the protection of about 20 policemen and detectives, Worthington and his two attendants were very badly hustled, and it was with difficulty that they were escorted to a residence in Worcester street, where they reached shelter. Stones were afterwards thrown at the house.
During the journey, which was travelled at a smart pace, Worthington and the two men by his side were hit about freely with sticks. The police took the names of a number of those present.
The crowd hung about for an hour and then dispersed quietly. -Thames Star, 21/9/1897.
The "Apostle"of Truth.
GREAT EXCITEMENT IN CHRISTCHURCH.
THE RIOT ACT READ.
(Per Press Absociation).
Christchurch, September 27. Last evening between 600 and 700 people congregated in Lichfield street, in the neighbourhood of the Oddfellows' Hall, where the man Worthington was lecturing.
Inspector Broham, with a force of 40 police, was present.
Worthington, at the conclusion of his lecture, got into a cab, when a rush was made for it by the crowd, and groaning and hooting were indulged. Amid a scene of great excitement the crowd forced the police back, till they got within a few yards of the cab, while the dense crowd in the street blocked all possible chance of the cab making headway. The yelling and groaning continued and there appeared a strong probability of the police being over-powered by the excited mob and the cab overturned and its occupants seriously injured. A consultation took place between Inspector Broham and the Magistrate, after which Mr Beetham, S.M., mounted the box of the vehicle, from which elevation he proceeded to read the "Riot Act."
There was some hooting while the proclamation was being read. Mr Beetham then gave instructions to the police to disperse the crowd, and the people, giving way before the advance of the mounted troopers, moved on in the footpaths, leaving the street perfectly clear, as far as the intersection of High and Manchester Streets, where the traffic was again blocked. Eventually the cab turned round, and with two constables on the box was driven to Worthington's house in Colombo Street, where a large crowd had assembled, but there was no demonstration, and the police remained in the vicinity till the crowd had dispersed. Great praise is due to the police, who exercised the greatest forbearance and coolness throughout. Three arrests were made. -Thames Star, 27/9/1897.
This was, as far as I know, the only time the "Riot Act" has been read in Christchurch. It is interesting that Mr Beetham happened to have a copy of the Riot Act on his person. Was he expecting to use it? Or was it a habit or duty as Magistrate to carry it?
ECHOES OF THE WEEK.
Satire’s my weapon, but I’m too discreet, To run amuck and tilt at all I meet. Pope.
BY “SCRUTATOR" IN “N.Z. MAIL.”
That clever specimen of the genus religious quack, Worthington, is again causing trouble at Christchurch. Of course, street traffic must not be disturbed, nor can open rioting be allowed, but all the same I have every sympathy with those in the southern city who consider Worthington’s presence there as a “religious teacher" — save the mark — an insult and a degradation. In view of what is already known of the man’s career, and of the serious charges which have been made against him, and which still remain unanswered, it is perfectly inconceivable to my mind how it is that any sane minded people can continue to give this Charlatan any support. His heartless treatment of the woman he brought from America, and who, for some years passed as his wife is enough to render him an object of contempt. As to his religious professions they can be nothing but the most barefaced hypocrisy. -NZ Times, 2/10/1897.
WORTHINGTON v.WOOLEY.
JUDGMENT FOR DEFENDANT.
There was a very large gathering of ex-members of the Students of Truth congregation at the Magistrate's Court this morning, to hear the case of A. B. Worthington v. W. Wooley, in which a great deal of interest appeared to be taken by those who at the time of the transaction in question were members of the body. The case had been partly heard on August 15, and had then been adjourned for the production of further evidence. Mr. Beetbam, S.M., was on the Bench. Mr Worthington was not represented by counsel, but Mr B. L. Thomas appeared for the defendant. The plaintiff alleged that in 1892 the defendant, a carter, who was one of the students, lost by death a horse, and applied to him for a loan of money to enable him to purchase another. He further alleged that he lent the defendant £8 10s, but that there was no receipt or agreement. The defence was that the horse had been bought with money raised by subscriptions amongst the congregation, and handed to him by one of them on the understanding that he was to work it out for the students, and on this understanding he had done work for various members of the congregation up to the value of the horse.
Evidence was given this morning by several persons who had been associated in getting up the subscription list, and by others who had subscribed for the horse, all of whom bore testimony to the fact that the horse was given to Wooley by the congregation, Mr Worthingcon having asked them to subscribe for it, and after it had been handed over to Wooley he thanked them for having again placed Wooley in a position to earn his living.
The plaintiff recalled several witnesses, but did not shake their evidence in chief. He put in as evidence an affidavit which he had published in the newspapers soon after leaving Christchurch for Tasmania, in which he professed to give a correct account of all the moneys which had passed through his hands belonging to the Students of Truth, and in which the payment of £8 10s to Wooley was described as a gift, and he went into the witness-box, and gave evidence to the effect that at the time of making the affidavit he had no expectation of returning to the colony, and he therefore had a right to regard the matter as a gift. But this, he claimed, did not take away his legal right to recover the amount now he had returned.
Without calling on Mr Thomas to reply, Mr Beetham said that with the evidence before him he could come to no other conclusion, especially with the statement of accounts in the affidavit, £8 10s for horse given to Wooley, that the plaintiff had no claim.
Mr Worthington: You will see that I also state that the whole of the moneys were mine.
His Worship: It is abundantly clear that they could not have been yours.
Mr Worthington: I left in that work over £6000 in cash.
His Worship: Yes, but you do not say where you got it from.
Mr Worthington proceeded to make some further remarks when his Worship cut him short with, "Rubbish. Judgment for defendant, with costs." -Star, 22/8/1898.
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