John Shedden Adam was born in 1824 in Stornoway on the Isle of Lewis, Scotland, to James Adam (1771-1849) and Janet Shedden (1788-1863). James and Janet married on August 10, 1807, and they had eight children of whom John was the youngest son. John’s father was a man of many parts being an estate manager or factor, a land improver, a Writer to the Signet and the inventor of a screw propeller for naval ships. James was originally from Lochwinnoch where he had a small property and in 1807 was appointed the factor on the great Drummond estate. On his own account, he was later involved in land improvement schemes at Barr Loch from 1813 until 1815; these proved a financial disaster. Fortunately, by marrying into the Shedden family and through the wealth and generosity of Janet’s uncle, the Adam family did not face ruin and were later to inherit significant wealth. These Barr Loch holdings were sold by 1820 and on quitting agricultural pursuits and leaving Garpel near Lochwinnoch, James practised as a Writer to the Signet (solicitor) in Edinburgh, a profession to which he had been apprenticed.
Around 1821, James returned again to the role of factor (property manager) moving his family to Lewis where he worked for Mackenzie of Seaforth at least until 1826. Around this date, he moved back to Edinburgh and recommenced his business as a Writer to the Signet. John Shedden Adam, despite the strong family connections to Lochwinnoch where all his siblings were born and his relatives had significant landholdings, spent his childhood initially on Lewis and then from 5 years of age in Edinburgh. He went to school at the Royal Naval and Military Academy, Lothian Road, Edinburgh. This institution was commenced for the purpose of ‘affording education to pupils destined to serve in the army or navy, or East India Company’s service’. The Academy taught a range of practical subjects such as mathematics, science and engineering and languages but, importantly for Adam’s future work as a draftsman, it also taught landscape and perspective drawing. In 1841, John was awarded the Master’s prize in senior mathematics and first prize in civil engineering.
The Adam Family and New Zealand
By 1841, the extended Adam family had decided to seek their fortune in New Zealand. John’s brother James and his wife Margaret took passage to New Zealand on the Brilliant and arrived in October of that year. The Adam family had been convinced by the New Zealand Manukau and Waitemata Company to invest £1,200 in shares for land and were led to believe that the wonderful city of Cornwallis was ready and waiting for energetic young immigrants, such as themselves, from Scotland. The settlement was a disaster. Where settlers expected there to be a town there was nothing but wilderness, and they had been duped by exaggerated promises. Sadly, the settlement leader, together with James Adam and several others, going on an errand of mercy to get medicine for a sick woman (Mrs. Hamblin, wife of the Missionary at Manukau) were drowned in November of 1841 and the plans of the Adam family were thrown into disarray.
The Home Visiting and Relief Society (HVRS) was originally to be called after the ‘Poor Room-keeper’s Society’. This was the shortened name of ‘The Sick and Indigent Room-keepers Society’ formed in Dublin in 1790. It was decided, however, that the proposed name did not do justice to the aims of this new society and so it was named the ‘Home Visiting Relief Society’. As Sir Alfred Stephen said ‘it was very desirable that the name of the society should be such as should carry with it to the public an impression of what its purposes were’. The leading objects of the HVRS were that of
visiting, at their own homes, such of the distressed inhabitants of Sydney as belonged to the educated classes and had seen better days, but who had been reduced to poverty, and who, from their position, from their more refined feelings and associations, were utterly unable to go into the streets to beg, and who were pained at the very idea of soliciting charity in any form.
In Sydney the formation of HVRS was discussed in the Judges’ Chambers at the Supreme Court Sydney on December 16, 1861 at a meeting chaired by Sir Alfred Stephen. It was attended by Mr Justice Wise, Mr Justice Milford, Sir W M Manning, the Rev A H Stephen, Dr Douglass and five or six other gentlemen that included Captain Samuel North, Dr Charles and probably John M’Lerie, Richard Jones and Captain Scott. According to Sir W M Manning it was Dr Henry Grattan Douglass whose proposal it was to form such a society and that he took the idea from a society of the kind that had existed for some time in Ireland (the ‘Poor Room-Keeper’s Society’). So, as Manning said, the origin of the Society was due to Ireland and an Irishman. The nucleus of the society’s funds was £100 which Douglass managed to persuade W C Wentworth to give, being a month of his salary as President of the Legislative Council.
John Nicholson Mailer (1825-1892) was born in Edinburgh to Andrew Mailer, a stone mason, and Marion Nicholson. His older brothers, Andrew and Robert, were shoemakers and John, at aged 16, was also apprenticed to that trade. John became a bookbinder, however, and married Mary Cochrane in July, 1852 in Edinburgh at St Cuthbert’s. Andrew and Robert emigrated to America; Andrew in 1849 and his brother Robert and his mother Mary sometime before 1851. John and Mary decided to come to Australia and arrived in the colony of New South Wales in November 1854. Their eldest son Andrew (1854-1902) was born in Scotland and the Mailers had four other children in Australia: John Henry (1857-1887), Robert Adam Thomson (1861-1925), Mary (1862-1937)  and Ida Marion (1868-1868).
In Sydney, John found work in his trade as a book binder and became an assistant to James W Waugh in Waugh and Cox’s stationery and bookselling business in 1855. In November 1862, John purchased the business operating at 286 George Street, Sydney, and advertised himself as a stationer and account book manufacturer, telling potential customers that ‘his practical knowledge of the Account Book Manufacture enables him to assure those who may favour him with their patronage that nothing will be supplied but such as are of the best material, workmanship, and latest improvements.’ The business did not appear to prosper and by August 1864 all his assets were assigned to Trustees on behalf of his creditors and by November 1865, he had decided to cease trading and by December 1865, all his stock had been sold to pay off the creditors.
In 1866, it had been necessary for the jointly operated bookshop of the British and Foreign Bible Society and Religious Tract and Book Society (RTS) to dismiss their depository and to seek a new appointment. The Society had not been served well by its recent appointments as in 1862 the then depository, Joseph Holloway Morrison, was found guilty of embezzlement of society funds to the amount of about £600. The newly advertised position attracted a salary of £250 with residence at the Bible Hall, Pitt Street, and the successful applicant was also required to post a security of £500.  John Mailer applied and was appointed.
The Australian Religious Tract Society (RTS) was inaugurated in Sydney, NSW, on August 13, 1823 at the suggestion of the then Governor of the colony, Sir Thomas Brisbane. It appears that this was not purely a colonial initiative, however, for a few months prior to Brisbane’s suggestion the Religious Tract Society in London (RTSL) had had their attention drawn to the colony of New South Wales and to its spiritual needs. Within 30 days of the formation of the RTS, the Rev Richard Hill received an unsolicited consignment of books from the RTSL in the hope he might extend the operations of the RTSL in the colony. So, within a month of its formation and not the ten months, it would have required to obtain stock from England, the RTS could begin its work. The purpose of the society was the procuring and distribution of religious tracts ‘such as to inculcate evangelic sentiments.’ More expansively, its primary object was
to afford the means of cheap, useful, and pious Reading; that the poorer Classes of the Community, and the young People more especially, who may be able to read, may obtain some of the most instructive and important Lessons of Life at a very small Expense.
Its governing committee consisted of the Reverends Richard Hill (Assistant Chaplain, Anglican), John Dunmore Lang (Presbyterian), Benjamin Carvosso (Wesleyan), William Cowper (Secretary, Anglican) and three laymen James Chandler, Alexander Kenneth Mackenzie (Treasurer) with George Williams as Collector and Depositary. William Cowper was a driving force of the society being its secretary for the first 16 years of its existence only relinquishing the role of secretary in 1839 when his eyesight began to fail.
By 1826, the Society had obtained the support of the Governor as Patron, its funds had increased and some 62,882 tracts had been circulated during the year. The society was the beneficiary of support from ‘home’ through grants from the Tract Societies of London, Bristol and Dublin upon which the RTS had been modelled. Initially, support for the society was strong and numerous ladies attended its annual meeting and this was a sufficiently novel occurrence that their attendance, which ‘enlivened the meeting with their presence’, was especially remarked upon.
Committee reports mentioned numerous responses to the receipt of various tracts by members of the public which indicate what the RTS saw as desirable outcomes from its work:
… in the course of conversation he informed me that he had been a professed Atheist until within a few months, but that the perusal of a tract – the Dairyman’s Daughter, I believe, had been instrumental in awakening him from his own vain dreams. He wished to partake of the sacrament of the Lord’s Supper, and afterwards he did so.
Many instances of good, resulting from the circulation of your tracts, have occurred within the last year or two. Some are now united with Christian churches, who, but for these silent messengers, might have remained dead in sin. One old woman, between eighty and ninety years of age, discovered by a tract distributor, ignorant and indifferent, is now giving evidence of a saving change wrought in her heart by the Spirit of God.
Samuel Goold was born in 1820 in Norton Lindsay, Warwickshire, England, the son of William Goold, variously described as a miller or a grocer, and his wife Elizabeth Canning. Samuel was their fifth son of nine children. Two of his brothers, John and Jabez, also came to the colony of NSW at some stage. In 1847, Samuel married Mary Ann Johnson at the Tottenham Baptist Chapel and his profession was given as ‘Missionary’. Mary Ann was the daughter of Philip Johnson, a shoemaker, and his wife Mary and was born in 1819 at the workhouse of St Botolph, Aldgate, London. At the age of 13 she became a member of the Congregational Church, worshipping in the Poultry Chapel, London, then under the care of the Rev John Clayton Jnr (1780-1865).
Arrival in the colony of New South Wales
Together with Mary Ann’s mother and sister, Samuel arrived in Queensland in January 1849 aboard the Fortitude, Rev Dr John Dunmore Lang’s first chartered immigrant ship. Samuel had been an apprentice and was probably an apprentice draper, but his profession on the shipping lists was given as ‘bricklayer’. It has been suggested that he helped build the Roman Catholic Chapel in Elizabeth Street, Brisbane, but this cannot be possible as the Fortitude arrived in Morton Bay on 21 January 1849, and its passengers were quarantined as there were cases of typhus on board. The first mention of ‘Mr Gould, the builder’ in connection with the Roman Catholic Chapel, is on 31 January 1849 while Samuel Goold was still in quarantine.
Samuel and his wife did not remain in Brisbane but travelled to Sydney in September 1849. It is not known if their departure was a result of disillusionment with the unfulfilled promises of Lang concerning the provision of land for the immigrants or whether it was related to the death of their infant son, Samuel, which occurred a few weeks before. In Sydney, however, they wasted no time linking with the (more…)
In the 1980s, historians of colonial female refuges, and of the Sydney Female Refuge (SFR) in particular, tended to see these organisations, and by inference those who organised them, as largely punitive in intent. Contrary to the stated aims of the SFR, the driving motives are presented not primarily as compassion, concern and a desire to help the women themselves but rather as the protection of society from such women.
O’Brien says that the function of the home of the Sydney Female Refuge Society (SFR Society) was largely punitive and that of all the homes of this sort ‘it seems colder and more horrible than most’. Godden’s assessment is that the Sydney refuges for the prostitutes run by the Roman Catholics and the Evangelicals were repressive and harsh, but that
perhaps the greatest imperviousness to change was at the Protestant Sydney Female Refuge. It was rebuilt in 1903 on the same prison-like lines adhered to in 1848 and inmates were still addressed by number and not name.
More recently published work, however, has sought to soften such an assessment and on a closer examination of the evidence has pointed out that such claims made about the functioning of the SFR do not seem to be justified and that by their stated aims and practice the SFR ‘does not deserve to be regarded as punitive, repressive, self-serving, cold and horrible’. While there are some signs of a more positive assessment of the refuges emerging some dubious claims about the refuges are still being made.
On the positive side and helpfully O’Brien, in her recently published Philanthropy and Settler Colonialism, reminds us that the refuges can be viewed more generally against the background of the need to provide women in various circumstances with shelter. Such a need was clearly seen by the philanthropists themselves. Ann Goodlet, who was deeply involved in the SFR as its secretary and its leading worker, had this broader approach to the protection of women both physically and morally in colonial society. She was significantly involved in founding and/or promoting of, to quote O’Brien, ‘homes that were arranged along the moral continuum’. These were the Servants and Governesses Home (formerly known as The Sydney Female Home), the YWCA, the Sydney Female Mission Home (SFMH) and the SFR. The first two organisations were morally proactive being protective and preventative by providing accommodation for single women alone in the city. The second two organisations were reactive and designed to assist those women who were in trouble, having been seduced and abandoned or who were prostitutes wishing to change their lives.
In 1902 the Hawkesbury Herald wrote that
No man more truly deserved the name of philanthropist than Mr Comrie … he busied himself during the later years of his life by doing good by stealth. The perfume of good deeds, however, always betrays the doer sooner or later…
Another paper described James Comrie as a ‘literary philanthropist.’ What were his activities ‘the perfume of good deeds’ that that led him to be deserving of the designation of ‘philanthropist’ and that of a ‘literary philanthropist’ in particular? How was he able to be a philanthropist of note and “Who was James Comrie?” for he is, to-day, a largely unknown figure.
James Comrie was a Scot, born in Edinburgh 1 May 1816 and he died at Kurrajong Heights at Northfield on 2 November 1902. He was the youngest of eleven children born to Peter and Helen Comrie. James’ father died when he was two years old and he was raised by his pious Presbyterian mother. Though his mother was a ‘strict Presbyterian she had a catholic spirit, and took her children sometimes to hear Dr Thomas McCrie, Christopher Anderson, and Wesleyan ministers’. James himself was to emulate this religious catholicity, interacting and enjoying the company of Christians of all persuasions. His schooling must also have added to his non-sectarian outlook for he attended a Quaker school.