Notes and References

1. Truth and Progress. SA Baptist Association publication. Adelaide, December 1890 pp 211-2.
2.Truth and Progess November 1873 pp 138-9. The letter in reply to Mr. C.H. Goldsmith, reads in part:-
'Mr Goldsmith has been pleased to refer to my connection with Methodism. Let me refer to my separation from it also. as illustrative.of the unscripturalness of Wesleyan rule. both in the reception and expulsion of members. I was received into fellowship while confessedly not a Christian. although truly anxious about my soul. During the short time I was in the Society I certainly got th~ impression that the rules had to a large extent become obsolete. I noticed that comparatively few of th~
members knew what the rules were and that ministers, leaders and private members broke some of them with impunity. I refer particularly to such laws as forbid the sale of spirituous liquors or even drinking them but in cases of extreme necessity; the putting on of gold or
costly apparel; laying up treasure on the earth; needless self-indulgence ...
'The Methodist minister renews the quarterly certificate of membership to all the members of the classes, which
he visits every three months for that purpose. Methodist rule. law or usage demands that everyone getting these certificates of membership shall pay at least one penny per week and one shilling for the certifica te or in connection with receiving it, unless extreme poverty be pleaded.
'In the rawness of my inexperience, I broke that money law, trying to do so with impunity, as I saw many doing with other laws. Very properly, the Superintendent,
when he saw that I was always present but not paid. asked me if I could plead extreme poverty. I replied that although poor I was not extremely so. He said "Then I must put our rules into force. I have nothing against your Christian character, but I refuse you a ticket because you will not comply with the rules of our Church, by giving at least one penny per week and one shilling per quarter". Thus my short connection with the Society terminated and my eyes were made wide open to the fact that I was not a Wesleyan, never had been a Wesleyan and never could be a Wesleyan.'
3. Wakefield E.G. Collected Works ed by Pritchard M.F.L., Collins, Glasgow & London 1968 pp 295-6.
'It is believed that the population of NSW was, in the fortieth year of the settlement, less than the number of emigrants to it during the forty years; and even now the proportion between the sexes. ..is four males to one female. ..Had the first settlers in NSW been young couples who had just attained the age of marriage,
instead of what they in fact were. their grand-children would in the fortieth year of the settlement have been of an age to become parents; each couple would on an average have given birth to five or six children. who would have borne them fifteen or eighteen grand- children..
The logic of this argument is well illustrated by the case of David Badger, who married shortly after arrival rather than before. In January 1889. 40 years after his arrival. he had fathered 14 children of whom 8 were still living ( all sons) .and of these the three eldest in turn had fathered 14 grandchildren (all living). Forty years later again in 1929. the total had grown to 14 children (6 living), 37 grandchildren (30 living) and even more great-grandchildren.
4.Torrens R. (Quoted in Pike D. Paradise of Dissent MOP Melbourne 1957 p 164).
5.This report and a number of similar undocumented reports that follow have been taken from an unpublished manuscript David Badger -Baptist Pioneer (1827-1890} by Rev. G.D. Crabb. which has provided a great deal of valuable background material.

6.The information in this and subsequent paragraphs regarding David's theological training has been taken from extracts supplied on 10.9.71 by the then Archivist of the Congregational Union of South Australia, Rev. J.R. Digance, from the Minute Book of the Congregational Home Mission Society.

7.Observer 16 February, 1856 p 4h.
8. This quotation and others which follow have been taken from the Minute Book of the Morphett Vale Congregational Church which is now held in the library of Burleigh College, Adelaide.
9. The minutes, which were presumably written as well as signed by the Pastor, go on to record 'As I was not present at the meeting I know nothing more of the proceedings'.
10. It is interesting to note that the Minute Book which had been used while the Church was a Congregational one continued to be used to record minutes of congregational meetings of the Baptist Church. The only change that occurred was that after the meeting in August 1866 the minutes ceased to be signed by the minister.
11. A resolution submitted to the Baptist Annual Meeting in 1870 by Rev. Silas Mead, if it had been accepted, could possibly have led to such an outcome. It called for 'respect for each other's conscientious convictions and the practical exhibition of the principle of forbearing love in relation to the administration of baptism' and proposed a conference of Baptists and Congregationalists to consider the desirability and feasibility of amalgamation.
However, the resolution was not proceeded with. (Truth and Progress November 1870 p 129)
12. Before Mr. Fowler proceeded to lay the stone, it is recorded that David deposited under the place where it was to be laid a bottle which contained a document stating the character of the Church which was about to be commenced, the names of the trustees, the pastor and the deacons, placards in connection with the service and a copy of the Register. The record adds that no money was included for the simple reason that they had none.
13. The scope for such a ministry was described by Rev. I. Price in these words:-
'As a denomination we are bounded by Aldinga on the south, with a little dot of territory at Pt. Elliot and another at Mt. Gambier, and on the north by Moonta and Saddleworth. But we seem to take no account of the great crescent of population having one horn in Yorke
Peninsula and the other in the Murray Flats and which, as to its breadth, is filling in from the Hummocks to Mt. Remarkable. ..the field is one that calls for continued and systematic Christian labour'. (Truth and Progress November 1871 p 106)
14. Truth and Progress May 1873 pp 49-51.
15. This development had been assisted by the inventiveness of some early South Australian farmers. See, for example, Port, Leo and Murray, Brian Australian Inventors, Cassell1978 pp 16-21.
16. Within carefully chosen localities, comprising land well suited for cultivation to be designated as' Agricultural Areas', farm blocks not exceeding 320 acres were to be surveyed and sold at auction. Subject to certain conditions, the successful bidder needed to pay only 20% initially and the balance at the end of four years. All of these lands were to be encompassed within the
framework of new 'hundreds' to be proclaimed in lands hitherto under pastoral leases. All land in these new hundreds outside the special Agricultural Areas would be subdivided into farm lots and sold at cash auction as before. The increase in farm size from the older standard of about 80 acres was an important change but the really important innovation was the provision for sale of land
on credit. In three years over one million acres were sold under this Act, nearly 60% of it on credit.
(See Meinig D. W .On the Margins of the Good Earth J ohn Murray, London 1963 p 26 ff.)
17. Named after the Surveyor-General, G.W. Goyder, who drew a line on the map to indicate the areas having sufficient rainfall for agricultural purposes. Although based mainly on vegetation, before there were adequate accumulated rainfall records, it proved a remarkably reliable guide.
18. In fact many of them remained small. Georgetown, for example, had only 266 residents in 1881, whereas
J amestown had 995 and Laura 828. Even to-day they are all small.
19. This quotation is taken from Crabb's manuscript op cit. 20. Shephard, Muriel Faith -The Story of the Orroroo Baptist Church 1880-1980 Education Centre Inc. Port Pirie 1980.
21. In a message to the northern churches published in the Baptist Record of 15 April, 1926, an old northerner, J. Bills, referred to this function and wrote:
'I have heard folks tell of the first knife and fork tea ever held at Orroroo, for which tea David Badger himself organised, collected and cooked and this in the summertime, amid the dust and flies. ..and the tea was beautifully cooked and perfectly fresh.'
22. The first known reference to Gibson at Terowie is a , report of his election as S6Cretary when the Primitive Methodists started a Sunday School in 1874 (see Petersburg and Beyond, by Anita Woods, 1980, ISBN 0 909834 15 6). However, when a Baptist church was erected early in 1877, Gibson served as its treasurer.
23. The marriage certificate, signed by John Kirk, minister of the Brighton Street Free Presbyterian chapel Edinburgh, describes the couple as being 'on their way as emigrants to Van Dieman's Land'. They arrived in Hobart from Melbourne on the City of Hobart in January 1855 and their eldest son was born there. The family then moved
to Victoria, where Annie was born in July 1857, and later to South Australia.
24. Emmeline's teaching career extended for more than 20 years, first at White Hut (1870-1879) then at Belalie East (1880-1884) and finally at Dawson (1885-1891). These were apparently all one-teacher schools. Gladys Ward in her Glimpses of the North East, published in 1978 (National Library Card ISBN 0959619909) describes the opening of the Government School at Dawson in 1885 with Miss (sic) Emmeline McDougal1 as first teacher. The book also contains a picture of the Dawson School which shows it to have been quite a substantial building. The Education Department's records for Dawson show an average attendance in 1886 of 34.5 pupils. As recounted below, this would have included at least two of Emmeline's grandchildren. After leaving Dawson the McDougalls moved to Mintaro but there is no record of Emmeline continuing her teaching there.
25. The following account of the town in 1881, from the Catholic Record, is quoted by Ward (op cit pp 25-6):-
'. ..The township is very small, having only about thirty buildings in it. The hotel, store and three other business places are built of stone. The state school is of wood and in addition to the above, the other tenements are of pine and daub, with galvanised iron laid on top. The remnants of two buildings are also to be seen, showing that evidently Lancelot is decreasing rather than increasing in size at present.'
26. See Meinig op cit p 152 ff and Ward op cit pp 39-41.
As Meinig has pointed out the railway network serving the agricultural north was not one system but two; the 5'3" gauge from Adelaide through Burra and the much greater mileage of 3'6" gauge linking various outports with their hinterlands on the assumption that wheat would always move to the nearest port. Hamley Bridge and Terowie had been selected as the points of contact between the two systems. The one line which did not fit the logic of this framework was the proposed extension
to the NSW border in the north-east. The initial proposal for a line from Terowie via Manna Hill toward the
Barrier Ranges on the NSW border was directly related to the agricultural network. It was originally conceived as a development line which would serve an eastward- expanding agriculture as well as the pastoral stations which had hitherto sent their wool by paddle steamer down the Darling and Murray Rivers. The establishment of a rail link between Port Pirie and Petersburg in 1880 added a serious rival for the north-east line. Other
centres put in their claims and in 1883 the Government ran surveys on several routes, each related to a particular junction and port: Terowie-Port Adelaide, Petersburg- Port Pirie, Orroroo-Port Germein, Carrieton or Hawker- Port Augusta.
27. Ward op cit p 46