Philanthropists and Philanthropy

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Henry Phillips (1829-1884) and Margaret Thomson (neé Stobo) (1852-1892) and the Deaf, Dumb and Blind Institution

Henry Phillips[1] was the son of William Phillips and Sophia (nee Yates) who were both transported to Australia for fourteen years for “Having & Forged Banknotes.”[2] Both arrived in the colony of NSW in 1820, but William came on the Coromandel whereas Sophia came on the Janus with their seven children aged between 2 and 16 years (including some from William’s previous marriage). Sophia was then assigned to William as a convict, and they recommenced family life in the colony. He was granted a ticket of leave in 1821 and a conditional pardon in 1827 on the recommendation of Chief Justice Forbes, his wife Mrs Forbes, and Judge Stephen.[3] That William received such support from these prominent and respected citizens, especially from Mrs Forbes, is remarkable. Somehow, he must have come into sufficient contact with them that they could form the view that he was worthy of a pardon. A further nine children were born to Sophia and William with Henry being born on 17 July 1829 and dying on 13 March 1884 during a severe outbreak of typhoid fever in Sydney.[4]

The Stobo Family – Maggie is standing second on left

Margaret Thomson Stobo[5] (known as ‘Maggie’) was aged 19 when she married Henry, aged 42, on 7 June 1871[6] at St James, King Street, Sydney. Maggie was born in Greenock, Scotland, in 1852 and was part of a large family; she died in 1892. [7] She came to NSW in 1854[8] with her mother Mary in order to join her father, Captain Robert Stobo.[9] Stobo was the Captain of an Illawarra Steam Navigation company (ISN) steamer William IV and he later became the ISN agent and harbour master at Kiama, NSW.[10] Together Maggie and Henry had six children: Halcyon Mary Spears (1872-1873),[11] Henry Stobo (1873-1897), Beatrice Sophia Yates (1876-1933), Robert Stobo (1878-1890), Irene Victoria (1880-1972)[12] and Frederick Stobo (1884-1916), born shortly before his father’s death.

Church Involvement

The Phillips family had a long association with St James King Street, maintaining a family pew there from 1833 until at least 1861 which, considering William only received a conditional pardon in 1827, is remarkable.[13] William’s funeral in 1860 was organised by Charles Beaver ‘undertaker, St James’ Church’ and in 1871, Henry was married there by Canon Allwood.[14] Henry did more than occupy pew No 86 at St James, however, for around 1846 and aged 17, he began to teach Sunday School, eventually becoming the Sunday School Superintendent. He took an active interest in Sunday Schools through his active participation in the Church of England Sunday School Institute.[15] At one Institute meeting, he advised his fellow teachers that ‘he found it a good plan of keeping up attention was to have the children ranged around him, and set them to find passages of Scripture’.[16] He also pointed out the ‘several advantages that arose from the teacher visiting at the residences of the children’ who were attending the Sunday School’. In addition, he suggested that ‘every member of the church might be serviceable in the cause of the Sunday-schools even though they were not mentally capacitated for being teachers.’[17] They might, he said, ‘inform the people in their neighbourhoods that a Sunday-school existed in the parish and urge the people to send their children there.’[18]

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John Hay Goodlet (1835-1914), Presbyterian Philanthropist, Timber Merchant and Manufacturer

John Hay Goodlet

John Hay Goodlet

John Hay Goodlet was born in Leith, Scotland in 1835 the second son and one of eight children of George and Mary Goodlet (nee Hay). He was educated at the Edinburgh Institution for Languages and Mathematics. After he completed school he went to work for a time at the Edinburgh Roperie and Sailmaking Company in Leith.

In 1852, not yet seventeen years of age, he left Scotland for Melbourne Australia arriving in June of that year. He found employment as a clerk in the firm of some fellow Scots, Charles and John Smith who were timber merchants. Within a year he was a partner in the business. In June of 1855, possibly due to a depression in the commercial scene in Melbourne, he went to Sydney and commenced a timber yard and saw mill in Erskine Street in partnership with the Smiths which was known as JH Goodlet and Company. The business did well and by early 1859 the partnership had been dissolved and another entered into with James Smith, a brother of his former partners, and in late 1860 the name of the firm was changed to that of Goodlet and Smith.

G and S Pyrmont or Darling Harbour

Goodlet and Smith

In 1867 Goodlet and Smith expanded their interests and began producing bricks, pottery and earthenware in Riley Street, Sydney. In 1870 the site was expanded with state of the art labour saving machinery. By 1872 a Hoffman Annular Kiln had been installed and the works continued to produce earthenware until it was closed in 1915. In 1873 the Waterloo Brickworks were opened and operated until the mid 1890s. In 1884 Goodlet and Smith purchased the Junction Brick Works at Granville and later Goodlet showed his entrepreneurial attitudes by introducing the first successful colonial production of Marseille roof tiles. He also produced the first commercially viable high quality Portland cement at this site. All of Goodlet’s manufacturing activities were charactised by the use of up to date technology and labour saving devices. This enabled Goodlet to produce excellent products which sold well and produced good profits for the company.

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Ann Alison Goodlet nee Panton (1822- 1903), Presbyterian Philanthropist and missions promoter.

Ann Alison Goodlet

Ann Alison Goodlet

 Although Ann Alison Goodlet at her death attracted much praise for her charitable works, her kindness and loving concern, little appears to have been known about her background by either friends, acquaintances or admirers. Even the stained glass window that was erected in her honour at the Ashfield Presbyterian Church spelt her name incorrectly.[1] It seems to have been a characteristic of Ann and John Goodlet that neither said much about themselves. Ann is the forgotten Mrs Goodlet for while Elizabeth Mary Goodlet (nee Forbes), the second wife of John, has received some notice, Ann has been overlooked.

According to her death certificate, the simple facts about Ann Alison Goodlet are that she was born in 1827, arrived in New South Wales (NSW) in 1855 and died on 3rd January 1903. The background of Ann is, however, somewhat more complicated for Ann Alison Goodlet, the daughter of William Panton and his wife Ann Jane (nee Kent), was actually born in 1822 shortly before William and Ann left Scotland for the colony of NSW.[2]  Their ship was the Andromeda and the Reverend John Dunmore Lang, who was on his first voyage to NSW, was also a passenger. Lang noted in his diary that (more…)

Charles Nightingale (1795-1860), Edward Ramsay (1818-1894) and James Druce (1829-1891)

Charles Nightingale (1795-1860), Edward Ramsay (1818-1894) and James Druce (1829-1891) Charity Collectors

Obtaining funding for the work of the various nineteenth century philanthropic organisations was always a challenge. There was little government financial assistance available, and the various organisations were dependent upon the generosity of the public for financial support. In order to gain that support the many charities who wished to collect money from the public engaged in a number of activities and strategies. Prominent among their activities was the public annual meeting, often chaired by a socially important person, where the activities of the organisation were reported and supportive resolutions passed. At the meeting someone, usually the secretary of the committee, would read a report detailing what had been achieved in the year past, often giving encouraging examples of success as well as underlining the difficulty of the task which the charity had undertaken. Such reporting made the committee that ran the charity accountable to the public and to its subscribers. It also showed what had been achieved through public financial support, educated the community on the continuing need for the charity, and gave hope for success in the future so that there might be continued interest and increased financial support given by individuals.

 Nineteenth century newspaper editors, at least up until the 1890s, gave very sympathetic treatment to such organisations and often printed extensive reports of the meetings which gave further publicity. Printing the annual reports of these organisations and circulating them to their subscribers was also a vital part of the strategy. Such documents contained the secretary’s report, a financial statement, the lists of subscribers and the amount of their subscription, and newspapers often printed subscriber and donation lists as well. It has been suggested that the existence of these subscriber lists is evidence that nineteenth century philanthropy was a morally approved way of self-aggrandisement.[1] Motives are difficult to determine and it may well be that, for some, giving was motived by being seen to have done the ‘right societal thing’ or by a desire to gain praise for the size of a donation. For others, however, such support was undoubtedly a response to need and a desire to help without any ulterior motive. From the organisations’ point of view, it was an effective means of giving a receipt and perhaps a means of encouraging (more…)

William Crane (1826-1914)

William Crane, (1826-1914) Magistrate and Governance Philanthropist

William Crane was born on October 5, 1826, at Castlereagh Street, Sydney. He was the son of William Christopher Crane (1799-1876)[1] a publican who was the landlord of the Leather Bottle Inn in Castlereagh Street[2] and Sarah McAvoy (1802-1857). He was educated at the Sydney College under the headmastership of William Timothy Cape[3] and his fellow students included Sir James Martin, William Bede Daley, Sir Henry Stephen and Thomas Alexander Browne (aka Rolf Boldrewood).[4] In his youth William was a keen sportsman. He was a cricketer and active member of the Newtown Cricket Club from its formation in 1858,[5] a boxer,[6] and a strong swimmer, frequently swimming the considerable distance from The Fig Tree, Woolloomooloo, to Garden Island and back.[7]

In the 1850s, Crane and a number of companions went to the Ophir and Turon goldfields where he appears to have been unsuccessful in his gold prospecting unlike his younger brother, Christopher, who struck it rich at Gulgong.[8]  He returned to Sydney and became a law clerk in the law practice of solicitor Joseph Frey Josephson [9] after which, in 1853[10], he entered the New South Wales civil service as a clerk in the Department of Police.[11] He was appointed clerk of Petty Sessions, Water Police in 1861,[12] a magistrate of the colony in 1869,[13] and then in 1875 Clerk of Petty Sessions in the Central Police court.[14] In 1882, Crane was appointed one of Sydney’s first stipendiary magistrates[15] and officiated at the Central Court until his retirement in 1885.[16] He was highly regarded and an able magistrate as illustrated by, for the time, an unusual occurrence in his court when a young man stepped into the witness box, and when the Bible was tendered, shut the book. Said Mr Crane to him: “Why did you shut the book?” He said: “I am a Liberal or Freethinker.” He further stated he had no belief in the Bible, and there was nothing binding on his conscience, and he objected to take an oath. This at first seemed rather puzzling and brought the proceedings to a sudden standstill.[17]

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James Start Harrison (1837-1902)

James Start Harrison (1837-1902) Accountant and Governance Philanthropist

At his death it was said of James Start Harrison that

JS Harrison

James Start Harrison

many benevolent and philanthropic institutions that today are in a flourishing state owe their existence to his energies and valued labours.[1]

The nineteenth century saw the development of many important community services which were commenced and conducted by interested individuals and financially supported by the community. Harrison is an example of one of the many citizens of New South Wales (NSW) whose names have largely been forgotten but who gave voluntarily of their time and effort in the governance of various charitable organisations in order help those in need. As with so many such citizens his commitment arose out of his Christian faith which found its expression in using his gifts and abilities to help others.

James Start Harrison was born in London in 1837 the youngest son of Layman Harrison (1799-1882) and Honor Pitt Curtis (1796-1860). In January 1849, Layman and Honor and their family of six children arrived in Sydney after a voyage of 157 days[2] on board the Penyard Park.[3] After living for a short time in Glebe,[4] the family took up residence in Abercrombie Street, Chippendale.[5] In 1866 James, aged twenty-nine, married Angelina (nee Macdonald), aged thirty-nine and the wealthy widow of Thomas Cooper[6] whom she married in 1852, and prior to that the widow of Edward Henry Gregory whom she had married in 1847. In 1868, Angelina gave birth to her only child, a stillborn daughter,[7] and Angelina herself died in 1873. Her striking death notice testifies to the relationship of Angelina and James and of their shared Christian faith (more…)

Elizabeth Mary Goodlet nee Forbes (1854 – 1926)

Elizabeth Mary Goodlet nee Forbes (1854 – 1926) Missions activist and Presbyterian.

 Elizabeth Mary Forbes was born in Singleton, New South Wales, on the 15th of October 1854 to Alexander Leith Forbes and Jean (nee Clark).[1] The Forbes family were of Free Presbyterian background and while Alexander was ordained at Methlick Free Church, he resigned in 1852 just prior to coming to Australia. When he and his wife Jane arrived in Sydney on ‘The Boomer’ in July 1853, he commenced a new life as a school master.[2]

Elizabeth Goodlet nee Forbes

Elizabeth Goodlet nee Forbes

Alexander Forbes was conservative in theology, a strong-minded and honest man, fearless and straightforward and outspoken to friends and foes alike, but he was not a ‘people person’ which may explain why he did not persist in the ordained ministry.[3] John Walker, who knew Alexander well, described him as

 a man of competent knowledge and strict integrity, with a warm heart. As a friend, he was as true as steel, and hospitable to a degree. Those who did not know Mr Forbes were often misled by his manner; but those who knew him best, loved and trusted him most.[4]

 By contrast, his wife Jean Forbes (born April 1, 1827 and dying April 3, 1889), was modest, shrinking and unobtrusive in disposition with a faith that delighted in the ‘old paths’, in the Sabbath and the Bible. She had been the one who was the homemaker of the Forbes household, finding satisfaction in the domestic sphere and in hospitality.[5] Elizabeth Mary was effectively an only child as a brother had died in infancy. In character and opportunity she was much more like her father than her mother, and her mother’s commitment to the domestic sphere permitted Elizabeth to pursue her own Christian interests. In 1877, the Forbes family moved to King Street, Ashfield, and joined the newly formed Ashfield Presbyterian Church December 4, 1877.[6]

In a church such as Ashfield where John Hay and Ann Alison Goodlet were prominent, the Forbes and the Goodlet families had many interactions. The connections between the families were ones of faith, church, Scottish origins, common ministry and ideals. In particular, by 1883, ‘Bessie’[7] Forbes was teaching Sunday School where John Goodlet had been the superintendent since 1877 and she was the Sustentation Collector in the district which included the Goodlet family.[8] The Goodlets and the Forbes were both involved in the YWCA, local political activity, temperance organisations, the Ministering Children’s League, the Women’s Missionary Association, the Band of Mercy as well as the Trusteeship of the Ashfield Church property.[9] (more…)

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