abstract: Whitaker writes that Occom is recovered from his dysentary, and requests an account of all the money received from the London Commissioners. He reports on money already subscribed and on Mr. Penn’s gift, and hints at possible trouble to come from enemies of the design.
handwriting: Handwriting is formal, clear and legible.
paper: Large sheet folded in half to make four pages is in good condition, with light staining, creasing and wear. A tear near the remnants of the seal results in a minor loss of text.
noteworthy: On one recto, it is uncertain to which organization Whitaker refers when he says "y.e Society" and so it has been left untagged (it is possibly the Society in Scotland for Propagating Christian Knowledge). On two verso, it is uncertain to which Mr. Mosely Whitaker refers, Samuel or Ebenezer (it is likely the former), and so he has been left untagged. For more information on both, see the Person Index. Whitaker uses the Latin phrase “ubi est” (Where is s/he/it?).
layout: The first page of the letter is on one recto, but the second page is on two verso not one verso. The third page is on one verso.
events: Fundraising Tour of Great Britain
thro ye great goodneſs of God, & So is mr Occom—
tho' he is but juſt recovered from an ill turn of
the dyſcentary without blood [illegible]wch confined [illegible]three or
4 Days. I have, my D.r B.r, Seen much of the goodneſs
of God Since I have been here, & alſo of the working of
Satan. I now forbare Saying any thing to you of Some
of his old tricks for a certain reaſon, concluding you
will hear Something from other hands. O that we may
go on truſting & hoping in God, & quietly waiting for
his Salvation. I verily believe that God will appear
in his own time & way to confound all who riſe up a
gainſt this glorious deſign. O pray much for me, for
I expect Shortly to arm for battle, unleſs the Lord pre
vent, & I[illegible] can aſſure you I am not afraid to fight in this
good Cauſe eſpecially as enimies here begin, even before
hand, to lick the duſt. I beg, my Good Sir, that you would
[illegible]Send me with all Speed, an authentick acc.t of all the
monies you rec.d of ye London Comſ.n & of all they did towards
m.r Occoms Education. It may be Something will open
here wch will give Some light — Mr Lane ⇑one of ye Society told me this day
that they remit very little below £1000 Ster. per An. to
their C––– ubi eſt !!!!!!! You can procure of Mr Shaw
of N. L. an acc.t of all M.r Occom hath rec.d of ye B––n C––
& let it be atteſted —Theſe things may keep me here a
little longer, but they will turn out gloriouſly by & by
The wrath of man Shall praiſe thee, &c.
I believe about £1500 Ster. The faithful miniſters here
grow more & more bold in this Cauſe. Dear Mr Romain
on reading ye narrative was So affected that he could not re
frain, & made a Collection in his Church of ⇑£ 107 2.[illegible][guess: ſ]3 Ster.
will be got which ye Redeemer Sees beſt. It may be it is beſt
it Should yet live on its providence, & that his glory will
this way be more conſpicuous — his will be done — but Sho'd
I procure no more than wt is in hand & wt I have aſſurance
of, it will pay for my Coming, but I can't think but
much more will be done. Mr Penn hath given; how much
I can't Say — He Seems diſpoſed to encourage ⇑the School's it removal
into ye back Part of his Province toward fort Duqueſne.
or it may poſſibly be accommodated near Cohos; for
[gap: tear] Wintworth, who hopes for N. H: Governm.t Seems
[gap: tear][guess: desirous] of it. But where would you chuſe it? I tell here
[gap: tear][guess: but] 5 or 6 t⇑ownſhips would likely be Setled at once if
land could be procured on good tearms. But I wait
your Anſwer to former letters on this head. Some how
or other I have miſſed every oppertunity of Sending the
Bibles which I have procured. I think it beſt not to Send
you any Goods juſt now — Mr Whitifield will write you
by this Ship; he is poorly with his aſthma — mrs White
field gives much love to you & madam. I rec.d yours
of Feb: 12 laſt week — am grieved for m.r Smiths in
diſpoſition. Pray git Mr Smith to declare what Mr
Forbes offered him laſt [illegible]Summer to engage wth the
B––n C.––– & write me well atteſted the Converſation
which paſſed between you & Mr Moſely about diſplacing
Mr Smith, & the vote of the board reſpecting his going
to another place; & how long the Indians at Onohoquaga
were neglected by the B––n C.–– & the State of their application to us laſt year
atteſted — but you muſt excuſe my telling you juſt now, You may
know here after. There is no news here — it is a time of general
health. Give much Love to all my dear friends — don't forgit
to pray for me — And allow me, my der Brother to Sub
Scribe my ſelf
The Revrd Mr Eleazar Wheelock
Nathaniel Whitaker was an outspoken Presbyterian minister with a long and wide-ranging career. Between his ordination in 1755 and his death in 1795, Whitaker ministered to five different congregations. His longest tenure was at Chelsea, CT (near Norwich), from 1761-1769, during which he joined Occom on his two-and-a-half-year fundraising tour of Britain. While in Chelsea, Whitaker was very involved in Wheelock's project. The two engaged in frequent correspondence, and Whitaker served on Eleazar Wheelock's Board of Correspondents in Connecticut, as well as on the Board of Trustees of Moor's Indian Charity School. At one time, he was Wheelock's presumed successor, but Dartmouth's Trustees demanded that Wheelock appoint another. Wheelock, in part due to his strongly-held belief that Native Americans were childlike and rash, was convinced that Occom needed an Anglo-American supervisor on his fundraising tour. After several candidates turned down the job, Wheelock selected Whitaker. He proved to be a poor choice; he was, by many accounts, a difficult man to get along with, and many of Wheelock’s British allies, including George Whitefield and the English Trust (the organization that took control of the money Occom raised in England) preferred to deal with Occom, although Whitaker insisted on handling the tour’s logistics. Furthermore, in Britain, Occom was the obvious star of the tour, and it was unclear to many why Whitaker asserted himself so prominently. Whitaker’s poor decisions seriously alienated the English Trust and increased their suspicion of Wheelock’s later dealings and treatment of Occom. He gave the English Trust the impression that they would have control over money raised in Scotland (which was in fact lodged with the parent organization of the SSPCK), and he was the executor of the “Eells Affair,” a plan initiated by the CT Board of the SSPCK to bring the money that Occom and Whitaker raised back to the colonies by investing it in trade goods and selling them at a profit (Eells was one of the merchants who was to help with the resale of goods). The English Trust learned about the plan by reading letters that Whitaker had given them permission to open in his absence, and were immediately shocked. The wording of certain letters made it appear that only a percentage of the profit from the resale of the goods would go towards Moor’s Indian Charity School, but beyond that detail, the English Trust was scandalized at the thought of money raised for charity being invested in trade. The English Trust blamed Whitaker entirely for these affairs, and issued specific instructions for Occom to notarize all documents requiring Whitaker’s signature. In short, they wanted Occom to supervise Whitaker, when Wheelock had envisioned the opposite relationship (both Occom and Whitaker seem to have ignored their instructions, preferring to have as little contact with one another as possible). In 1769, a year after his return to Connecticut in 1768, Whitaker found himself dismissed by his Chelsea congregation (likely because he had spent two and a half years away from them). He went on to serve several more congregations before his death in 1795. Whitaker was an outspoken Whig, and during the Revolution he published several pamphlets on his political opinions.
Eleazar Wheelock was a New Light Congregationalist minister who founded Dartmouth College. He was born into a very typical Congregationalist family, and began studying at Yale in 1729, where he fell in with the emerging New Light clique. The evangelical network that he built in college propelled him to fame as an itinerant minister during the First Great Awakening and gave him many of the contacts that he later drew on to support his charity school for Native Americans. Wheelock’s time as an itinerant minister indirectly brought about his charity school. When the Colony of Connecticut retroactively punished itinerant preaching in 1743, Wheelock was among those who lost his salary. Thus, in 1743, he began operating a grammar school to support himself. He was joined that December by Samson Occom, a Mohegan Indian, who sought out an education in hopes of becoming a teacher among his people. Occom’s academic success inspired Wheelock to train Native Americans as missionaries. To that end, he opened Moor’s Indian Charity School in 1754 (where he continued to train Anglo-American students who paid their own way as well as students who functionally indentured themselves to Wheelock as missionaries in exchange for an education). Between 1754 and 1769, when he relocated to New Hampshire, Wheelock trained approximately 60 male and female Native American students from nearby Algonquian tribes and from the Haudenosaunee (Iroquois) of central New York. At the same time, he navigated the complicated politics of missionary societies by setting up his own board of the Society in Scotland for Propagating Christian Knowledge, although he continued to feud with the Boston Board of the SSPCK and the London Commissioners in Boston (more colloquially called the New England Company). By the late 1760s, Wheelock had become disillusioned with the idea of Native American education. He was increasingly convinced that educating Native Americans was futile (several of his students had failed to conform to his confusing and contradictory standards), and, in late 1768, he lost his connection to the Haudenosaunee. With his inclination and ability to sponsor Native American missionaries largely depleted, Wheelock sought instead to fulfill his ultimate ambition of obtaining a charter and opening a college, which he did in 1769. To fund this new enterprise, Wheelock drew on the £12,000 that Samson Occom had raised for Moor’s Indian Charity School during a two-and-a-half year tour of Great Britain (1765 to 1768). Much of this money went towards clearing land and erecting buildings in New Hampshire for the Charity School’s relocation — infrastructure that also happened to benefit Dartmouth. Many of Wheelock’s contemporaries were outraged by what they saw as misuse of the money, as it was clear that Dartmouth College was not intended for Indians and that Moor’s had become a side project. Although Wheelock tried to maintain at least some commitment to Native American education by recruiting students from Canadian communities, the move did a great deal of damage to his public image. The last decade of Wheelock’s life was not easy. In addition to the problems of trying to set up a college far away from any Anglo-American urban center, Wheelock experienced the loss of relationships with two of his most famous and successful students, Samson Occom and Samuel Kirkland (an Anglo-American protégé). He also went into debt for Dartmouth College, especially after the fund raised in Britain was exhausted.
Samson Occom was a Mohegan leader and ordained Presbyterian minister. Occom began his public career in 1742, when he was chosen as a tribal counselor to Ben Uncas II. The following year, he sought out Eleazar Wheelock, a young Anglo-American minister in Lebanon, CT, in hopes of obtaining some education and becoming a teacher at Mohegan. Wheelock agreed to take on Occom as a student, and though Occom had anticipated staying for a few weeks or months, he remained with Wheelock for four years. Occom’s academic success inspired Wheelock to open Moor’s Indian Charity School in 1754, a project which gave him the financial and political capital to establish Dartmouth College in 1769. After his time with Wheelock, Occom embarked on a 12-year mission to the Montauk of Long Island (1749-1761). He married a Montauk woman, Mary Fowler, and served as both teacher and missionary to the Montauk and nearby Shinnecock, although he was grievously underpaid for his services. Occom conducted two brief missions to the Oneida in 1761 and 1762 before embarking on one of the defining journeys of his career: a fundraising tour of Great Britain that lasted from 1765 to 1768. During this journey, undertaken on behalf of Moor’s Indian Charity School, Occom raised £12,000 (an enormous and unanticpated amount that translates roughly to more than two-million dollars), and won wide acclaim for his preaching and comportment. Upon his return to Mohegan in 1768, Occom discovered that Wheelock had failed to adequately care for his family while he was gone. Additionally, despite the vast sums of money that he had raised, Occom found himself unemployed. Wheelock tried to find Occom a missionary position, but Occom was in poor health and disinclined to leave his family again after seeing the treatment with which they had met while he was in Britain. Occom and Wheelock’s relationship continued to sour as it became apparent to Occom that the money he had labored to raise would be going towards infrastructure at Dartmouth College, Wheelock’s new project, rather than the education of Native Americans. After the dissolution of his relationship with Wheelock, Occom became increasingly focused on the needs of the Mohegan community and increasingly vocal in criticizing Anglo-Americans’ un-Christian treatment of Native Americans. In September of 1772, he delivered his famous “Sermon on the Execution of Moses Paul,” which took Anglo-American spiritual hypocrisy as one of its major themes, and which went into four printings before the end of the year. In 1773, Occom became further disillusioned when the Mason Land Case was decided in favor of the Colony of Connecticut. The details of the Mason Case are complicated, but to summarize: the Colony of Connecticut had gained control of Mohegan land early in the 18th century under very suspect circumstances, and successfully fended off the Mohegan’s 70-year-long legal challenge. The conclusion of the case came as a blow to the Mohegans, and further convinced Occom of Anglo-American corruption. Along with David Fowler (Montauk Tribe), Occom's brother-in-law, and Joseph Johnson (Mohegan), Occom's son-in-law, Occom helped found Brothertown, an Indian tribe formed from the Christian Mohegans, Pequots, Narragansetts, Montauks, Tunxis, and Niantics. They eventually settled in Oneida country in upstate New York. Occom moved there with his family in 1789, spending the remaining years of his life serving as a minster to the Brothertown, Stockbridge, and Mohegan Indians. Harried by corrupt land agents, the Brothertown and Stockbridge groups relocated to the eastern shore of Lake Winnebago, though Occom died in 1792 before he could remove himself and his family there. Occom's writings and legacy have made him one of the best known and most eminent Native Americans of the 18th century and beyond.
Captain Nathaniel Shaw was one of the wealthiest merchants in New London during the mid-18th century. In the early 1730s, after building a fortune through sea trade with Ireland, he settled in New London to oversee his business. Captain Shaw was sympathetic to the Company for Propagation of the Gospel in New England and the Parts Adjacent in America (often called the New England Company), and assisted them by transmitting money to Samson Occom in the 1750s, when the New England Company was providing him with financial support. Captain Shaw also had a private trade relationship with Occom, and sold him many household supplies and much of the equipment for his house at Mohegan. However, while Occom was in England (late 1765-mid 1768), Shaw refused to supply Mary Occom with goods, which put her in severe straits. Eleazar Wheelock hypothesized that Shaw was lashing out at Mary over Samson’s stance in the Mason Case, which, along with other circumstances, had turned the New England Company vehemently against Wheelock and Occom. However, it is perhaps more likely that Shaw refused to supply Mary because Wheelock had shown no indication that he planned to pay Occom’s debts (see 768114). During the Revolution, Captain Shaw and his son Nathaniel Shaw Jr., who took over much of the business around 1763, were noted patriots. They opened their mansion to wounded sailors, as well as to George Washington himself, helped to organize New London’s participation in the war, and turned their merchant ships into a privateering fleet.
Sir John Wentworth was the last of the Royal Governors of the Province of New Hampshire. He served as governor from 1767-1775, succeeding his uncle Benning Wentworth. He also shares a name with his grandfather, John Wentworth (1671-1730), who served as Lieutenant-Governor of the Province of New Hampshire from 1717-1730. During his tenure, Wentworth worked to develop the interior of New Hampshire through the creation of the five original counties, the granting of tracts of land and the building of roads between the seacoast and the Connecticut River. He also secured the land and signed the charter for Dartmouth College in 1769. Wentworth remained loyal to the crown throughout his time in office. The increasing tensions created by his loyalist sentiments in the years leading up to the American Revolution eventually ended his reign as governor in 1775. Wentworth was later appointed Lieutenant-Governor of Nova Scotia.
George Whitefield, the English itinerant preacher who helped spark the Great Awakening, was an essential supporter of Eleazar Wheelock’s project. Whitefield studied at Pembroke College, Oxford, where he met the pioneers of Methodism, John and Charles Wesley. He was ordained in 1736, and he made the first of his seven trips to America two years later. While abroad in 1740, Whitefield founded an orphanage in Georgia, and went on a preaching tour during which he met Wheelock and spread ideals that prompted the Great Awakening. Although Whitefield was ordained in the Church of England, his enthusiastic preaching style and charismatic personality made him a controversial figure, and traditional clergyman on both sides of the Atlantic censured him. Nonetheless, he continued to be an important contact and friend of Wheelock’s, and his dedication to Wheelock’s vision was evident. He contributed money to the cause, secured various other funders, and donated an eighty-pound prayer bell to the school. More importantly, Whitefield not only suggested to Wheelock the idea of a fundraising tour in Great Britain, he hosted Occom and Whitaker shortly after they arrived in England, provided a house for them to reside in for the remainder of their tour, and introduced the pair to influential figures such as William Legge, the Earl of Dartmouth. Whitefield tabernacle’s was the setting of Occom’s first sermon in England on February 16, 1766, and many believe that Whitefield wrote the introduction to a pamphlet printed in London during the campaign (although he was not credited). Whitefield continued to be involved in Wheelock’s work until he died in Newburyport, MA in September of 1770.
Mary Wheelock was born Mary Brinsmead on July 26, 1714 in Milford, Connecticut. In the year following the death of his first wife, Eleazar began to court Mary Brinsmead, and the two married on November 21, 1747. Mary and Eleazar had five children together, including John, who would succeed his father as President of Dartmouth College. Little appears in the historical record about Mary, but many of the people who wrote to Wheelock, especially his Native correspondents who often lived with the family, referred to her warmly. In September 1770, Mary dismantled her longtime home in Connecticut, and travelled with her children to the Wheelocks' new home in the wilderness of New Hampshire. They rode in a coach sent over from England by John Thornton, accompanied by 30 Charity School students on foot. Eleazar, who had gone ahead to build housing for everyone, wrote a letter to Mary with many instructions about the move; the disposition of domestic animals, people, supplies; and the acquisition of money that suggests she was an able and trustworthy manager (manuscript 770510.1; this manuscript is not included in Occom Circle documents). She died in 1784 in Hanover, New Hampshire, where she is buried in the Dartmouth College Cemetery.
Titus Smith was a Yale graduate whom Wheelock trained and ordained as a missionary and sent to the Six Nations with the 1765 mission. Together with Theophilus Chamberlain, a Yale student with whom he was examined and ordained, Smith led the band of newly-examined schoolteachers and ushers into the Six Nations to set up day schools. After Ebenezer Moseley replaced him, Smith retired from the missionary life and became an itinerant preacher in Connecticut until 1768, when he converted to Sandemanianism and was re-ordained. Because of his religion (Sandemanians opposed violence), as well as his Tory politics, Smith found himself in danger when the Revolution broke out. His family fled to Long Island, and from there to Halifax, Nova Scotia, where Smith lived out his remaining years.