Thomas Hassall

Memories of Your Suburb: Cobbitty

On land originally inhabited by the Tharawal and Gundungurra people, Cobbitty lies in an area bounded by Bringelly Creek, Nepean River, Macquarie Grove Road and the Northern Road. Remnants of the Cumberland Plain Woodland are found in and around Cobbitty.

Land was granted in 1812 to Gregory Blaxland, who called his holding ‘Cubbady Farm’. Other land grants were made to the Reverends Cowper (Wivenhoe); Hassall (Macquarie Grove) and to Charles Hook (Denbigh).
Heber Chapel was constructed by Reverend Thomas Hassall and was dedicated by Reverend Samuel Marsden in 1828. St Paul’s Anglican Church was completed in 1842 with the rectory being erected opposite in 1870. The present Cobbitty School was constructed in 1882.

Heber Chapel School Cobbitty, 1868. Copyright: Camden Historical Society

Heber Chapel School Cobbitty, 1868. Copyright: Camden Historical Society

Dairying was the main industry in Cobbitty in the 1880s. A winery, along the Nepean River, was established by the Cogno brothers in the 1960s and continues trading today. The University of Sydney acquired land in Cobbitty and operates the Plant Breeding Institute, and Veterinary Science facilities, together with a number of farms.Turf farming along the Nepean River on the alluvial soils continues.

Cobbitty remains predominantly rural although the northern reaches of the area will become increasingly developed for housing as the NSW State Government implements the Metropolitan Growth Strategy.
(Information provided by Camden Historical Society, Camden Council Library Service and Camden Council Community Profile)

Before Camden: Settlement and Conflict

This section may contain the names and images of deceased people. Aboriginal and Torres Strait Islander viewers should exercise caution when reading this section. 

The early 1800s saw an increase in contact between the Aboriginal people of the Cowpasture area and the Europeans. Agricultural development of the area aggravated the deteriorating relations between these two groups. Governor Hunter, King, and  Bligh were all opposed to land grants within the Cowpasture area, wishing instead to preserve it. However, Macarthur and Davidson pressured Earl Camden, Secretary for War and the Colonies in London, to provide large land grants in 1805.

Aboriginal people defended their access to traditional lands. Initially, these were the acts of a handful of individuals against an administration that was set up to remove them from the land. Conflict increased from 1814 onward, when Governor Macquarie gave more land to the settlers and responded with extreme violence against any Aboriginal people who took actions against Europeans.

Despite pleads with settlers, Governor Macquarie was unable to stop the violence that would lead to the Frontiers War.

Despite pleads with settlers, Governor Macquarie was unable to stop the violence that would lead to the Frontier War.

As more land was being developed for agriculture, the single greatest reason for conflict between the Aboriginal people and the Europeans emerged. It is explained by Bruce Elder in ‘Blood on the Wattle’ (2003). The pattern of the Aboriginal people’s relationship with the land was clearly one of foraging. They used what the land offered. When European agriculture was introduced they approached the produce, the livestock, vegetables, and maize, with the same understanding. They approached this food as a communal source rather than restricted to the ownership of the landowner. The fences erected also alienated the Aboriginal people from their traditional hunting areas and sacred sites, and a prolonged flood brought the Gundungurra people to the area, placing even greater pressures on what was a traditional hunting ground.

The farmers saw the foraging by Aboriginal people as theft and responded with force. The retaliation was often severe, with both sides engaging in tit-for-tat killings. Governor Macquarie recognised that many of the killings by Aboriginal people were reciprocal for not only having their clansman killed, but also for sexual violation against women. Macquarie encouraged farmers to allow the Aboriginal people to take some crops and livestock as a small price to ensure peace.

Unfortunately his moderate approach was not followed by those in the area, with killings becoming more regular. With increasing pressure from white settlers, Macquarie relented, and on 9 April 1816 Macquaire issued orders to three detachments of the 46th Regiment to seek out ‘Hostile Natives’ and take others they encountered as ‘Prisoners of War’. The conflict had escalated into a war, now known as the Frontier War. This may seem a strong indictment, but as Michael Organ reveals, it was the British, such as Macquarie and his men, who viewed and fought it as a war (Organ, 1990).

In most cases the Aboriginal people were able to escape due to their great knowledge of the land, although about 30 indigenous people had been killed by May 1816. The local culmination of this period was the Appin Massacre, on April 17, 1816, where 14 Tharawal people, mainly women and children, were killed. Those of the original inhabitants that were not killed were scattered into the mountains to the west and south. The lands were now available for colonial agriculture.

There were some who supported the Aboriginal people even during the darkest period. The most vocal supporter was the explorer Charles Throsby. Throsby wrote to numerous officials and local administrators in defence of the Aboriginal people, revealing the brutal treatment of the settlers against the Indigenous owners and pointing out the exaggerations of the crimes claimed to be committed against the settlers. Unfortunately his pleas had little success (Organ, 1990).

Life after the massacre. Some Aboriginal residence adopted European practices, such as 'Nellie' liked to dress in European clothes.

Some Aboriginal people who stayed in the area adopted European practices, such as ‘Nellie’ liked to dress in European clothes.

As a result of conflict and reduction in accessible lands, most Aboriginal people scattered out of the region. Some stayed mixing work on settler’s properties with a traditional lifestyle.  Thomas Hassall, an Anglican Clergyman and owner of the property ‘Denbigh’, supported the Aboriginal people who came to him. He was something at odds with other landowners and his father-in-law Samuel Marsden, who viewed Aboriginal people with contempt. Hassell hosted the Aboriginal people who occasionally worked on his property in exchange for food. His son, James Hassall, also recalled witnessing a corroboree on the property attended by around 200 Aboriginal people (Hassell, 1902), the vast majority of which would most likely have been from other areas.

By 1858, the magistrate in Campbelltown stated that the last of the Aboriginal people in that area had died from natural causes and the magistrate in Picton mentioned that only 67 of the original population remained. Those that survived to the beginning of the twentieth century were placed on reserves such as La Perouse, on the north shores of Botany Bay that was established in 1878.

Recent NAIDOC Week celebrations in Camden.

Recent NAIDOC Week celebrations in Camden.

The number of Aboriginal people in the area has increased considerably since 1970, with the 2011 Census indicating 1118 people identifying as Aboriginal in the Camden LGA. A keen interest in the culture has also begun to thrive. A person of particular impact is Frances ‘Aunty Fran’ Bodkin, a Tharawal Elder who was named as one of the 100 most influential Aboriginal women in the last 100 years by the National Aboriginal and Torres Straight Islander Women’s Alliance (Armstrong, 2011). She has been particularly active in recent years with workshops to inform residents of the first people of the area. In 2011, the Mygunyah Camden Aboriginal Residents Group was formed, the aim of the group being to raise the profile and awareness of Aboriginal people and culture in the Camden area.


Kerrie, Armstrong. (23.3.2011) Honour a Surpise for Aunty Fran. Camden Narellan Advertiser.

Elder, Bruce. (2003) Blood on the Wattle: Massacres and Mistreatment of Aboriginal Australians since 1788. Frenchs Forest, N.S.W. : New

Holland. Hassell, James Samuel. (1902). In old Australia : records and reminiscences from 1794. Brisbane: R.S. Hews & Co.

n.a. (2010). The Appin Massacre of 1816.

Organ, Michael, ed. (1990). A documentary history of the Illawarra & South Coast Aborigines 1770-1850 : including a chronological bibliography 1770-1990. Wollongong:Aboriginal Education Unit, University of Wollongong.