abstract: Johnson avows that his conduct at the Fort Stanwix Congress was unimpeachable, that he has been working alongside Kirkland, and that he hopes to see Wheelock and report in-person on the Congress.
handwriting: Handwriting is informal, yet mostly clear and legible.
paper: Large sheet folded in half to make four pages has been reinforced, which makes it difficult to gauge condition; it appears to be in good condition, with light staining, creasing and wear.
ink: Black ink is dimmed somewhat by the reinforcement.
noteworthy: The trailer beneath the address on two verso is in Wheelock's hand; the other trailer is in an unknown hand. An unknown editor has added the note “Ind Mis” in pencil after the latter trailer. This note has not been included in transcription.
Rev & hon Sr
(Dated Lebn Nov.r 21—) I received — For which, & all o‐
ther Tokens of your Friendship, I return you my
Sincere & hearty thanks — And pray the Bleſsings of
Heaven, may long rest on your Perſon, Family, and
school: And deſird ſucceſs accompany all your under‐
takings, to promote The Cauſe, & kingdom of Chriſt on
Earth — I have, ſir, done all within my power, to
promote, & set forward, this great, & glorious deſign, ſince
I came this way — As to what paſs’d at the Con‐
greſs relative herunto (either as to my Character
or Conduct) I deſire nothing more, I ask for no‐
thing more, nor indeed wish for any thing for than
more than to exhibit that proceſs, with the Facts, &
doings theron attendent, in their own proper Lights;
which (thanks to God) I am well able to do (without
boaſting) And at our next Interview, I will (if it plea⇑[below]ſe
⇑[left]God) let you fully into that affair — and I doubt not
you will be satiſfied, I did every thing that was proper
to be done, or Indeed coud be done — As to any ill
Conſequences touching your selfe, ſir or, the Laboring
vide againſt ‘em; but muſt humbly, & meekly ſubmit
them to Him, who brings about all things according
to the Councel of his own will, & finally for his own glo‐
ry, & Zio’ns weal, & proſperity: and [illegible]will without all doubt,
or controverſie to me, iſſue the preſent dependent cauſe
(as far as it reſpects my character, or Conduct) to the ſame
happy, & glorious purpoſes: “For He will (ſooner or later) bring
forth my Judgment as the Light, & my Righteouſneſs as
the noon day” As to the Preſent ſituation — I am
here with Mr Kirkland moſt of the Time; Preparing, and
ripening things for action: and waiting a favorable
opportunity for embodying, & building up a ch-h here:
Tho I have not been favord with an Interpreter (onely oc‐
caſionally, & Providentially) which in ſome respects has
been a great diſadvantage to me, in others perhaps an
advantage, for it has put me the ⇑more upon ſtudeing their
Language, cuſtoms &c and perhaps, I ſhall be able to
speak to them in their own Languge, before I leave
them; Tho’ I expect an Interpreter next week, and
hope to regain, & if poſsible, more than regain my
seemingly loſt Time — [illegible]Upon receiving your laſt
letter, I felt much concernd, leſt you ſir ſhoud think
unprob hard of me, thro’ ſome innuendo’s, or falſe ſuggeſtions —
it might not (on the whole) be beſt to come
down to New Engd and ſatiſfie your mind, ſir in
theſe things; but conſulting, & adviſeing with Mr K–d,
He thinks it will by no means do at this Time.
Mr Kirtland will write to you alſo — and you ſir
will pleaſe to give me your mind farther upon
the return of Dn Thomas — I am ſir as Clay in
the hands of the great Potter — I have no cla[illegible]im upon
The Deity, But for chriſts ſake; & none upon you ſir
but in Chriſt, & for his ſake, & the cauſe of his Kingdom, &
glory: To which (Tho’ unworthy) I ſubmit myſelfe;
& am ſir, with great eſteem, & hearty affection
& brotherly Frindship,
state & proceſs of ye Congreſs in writeing but per‐
haps it may be better to do it by a perſonal
Repreſentation at a private Interview —
If it be the will of God I return to ſee you ſr
Dr Eleazer Wheelock
Preſident of the Indian Charity —
school at Lebanon Con.t N. Eng.d
From M.r Johnſon Miſsionary By Dn Thomas.
After graduating from Yale in 1740, Jacob Johnson studied theology, became a New Light preacher, and undertook some missionary work among the Mohawks. He was a very radical New Light: he believed in visions and dream interpretation, called himself a seer and, later in life, wore a girdle of hair in imitation of John the Baptist. From 1749 until 1772, he served as the minister at Groton, CT, and remained active in Native American missionary efforts. In the fall of 1768, Jacob Johnson went on a brief domestic fundraising tour with Joseph Johnson (perhaps intended to echo Occom and Whitaker’s tour of Britain, 1765-1767). Jacob Johnson is best remembered for his conduct at the Fort Stanwix Treaty of 1768, an enormously important treaty at which the Haudenosaunee (Iroquois) sold a large amount of land, most of it belonging to other tribes, to the British, represented by Sir William Johnson. The treaty also resolved a contested boundary between Connecticut and Pennsylvania in Pennsylvania’s favor. Jacob Johnson was not Wheelock’s first choice of delegate. However, after several others declined the post, he was chosen to accompany David Avery, then on a mission at nearby Canajoharie. At the gathering, Jacob Johnson engaged in at least four points of serious contention. First, he strongly urged the Haudenosaunee not to sell their land, in direct contradiction of Sir William Johnson and the British Crown’s wishes. Second, he then urged them to sell their land — but only to Wheelock for the use of the Indian Charity School. Third, he tried to interrupt efforts to settle the PA/CT boundary, because he was involved with the interested CT party (called the Susquehanna Company). Fourth, he refused to drink to the king’s health, and gave a bizarre toast calling into question the justice of the monarchy. In the volatile climate leading up to the Revolution, none of his actions went over well. In the aftermath of the Treaty, Wheelock tried to distance himself from Jacob Johnson’s actions, but Wheelock’s relationship with Sir William Johnson still fell apart. (F.C. Johnson, Jacob Johnson’s great-grandson and biographer, has argued that it is unfair to hold Jacob Johnson wholly responsible for these events, as Wheelock and Sir William Johnson diverged on many important political and religious issues). After the Fort Stanwix Treaty, Jacob Johnson accompanied Kirkland on a mission to the Mohawks and Oneidas that lasted until April 1769. He was relatively proficient in the Mohawk (and, thus, Oneida) language, and made a valuable missionary. Like many other missionaries employed by Wheelock, Native-American and Anglo-American alike, Jacob Johnson disagreed with Wheelock about the financial compensation for his mission, and their relationship seems to have disintegrated at this point. In 1772, Johnson was dismissed from his post at Groton. He then resumed his involvement with Connecticut efforts to settle Pennsylvania territory, and became the first minister of Wilkes-Barre, PA, a Connecticut settlement in the contested region (now Wyoming County, PA). He remained there for the rest of his life, excepting a brief period during the Revolution when he sought refuge in CT (1778-1781).
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.
Thomas was an essential figure in Oneida Christianity and an important ally for Samuel Kirkland. While it is unclear when he converted to Christianity, by the 1750s he was preaching and leading services at Kanawalohale. By all accounts, he was a compelling speaker and talented at rendering Christian theology in terms compatible with Oneida cosmology. Thomas was instrumental in supporting Kirkland's mission: he often protected the Anglo-American missionary and helped him translate his ideas more effectively. Thomas also played an important role in the history of Moor's. His daughter, Hannah, was a student there, and in July 1768 he visited her. He returned the following January to pull her out of school following her mother's death, and he took the remaining five Oneida children with him. Later statements by Oneida chiefs (reported to Kirkland and David Avery) made clear that a large part of the Oneidas' reason for withdrawing their children was Wheelock's harsh discipline. Thomas was also present for Ralph Wheelock's 1768 outburst at Onaquaga, and was Avery's 1772 source for what had taken place there. Despite his disagreements with Wheelock, Thomas continued to support Kirkland's mission. Thomas was killed by British troops in 1779 while on a diplomatic visit to the Mohawks at Kahnawake (a site across the St. Lawrence River from Montreal). His murder gave the Oneidas yet another reason to side with the colonists during the Revolution.
Samuel Kirkland (b. Kirtland) was Eleazar Wheelock’s most famous Anglo American student. He conducted a 40-year mission to the Oneidas and founded Hamilton College (established in 1793 as Hamilton Oneida Academy). Kirkland won acclaim as a missionary at a young age by conducting an adventurous and risky mission to the Senecas, the westernmost of the Haudenosaunee (Iroquois) Six Nations. After his year and a half among them, which was well publicized by Wheelock, he was ordained and sent as a missionary to the Oneidas under the auspices of the Connecticut Board of the Society in Scotland for Propagating Christian Knowledge. He spent most of the rest of his life serving the Oneidas as a minister. Kirkland’s sincere devotion to serving as a missionary was excellent publicity for Wheelock’s program, but it also brought the two men into conflict. Wheelock became jealous of Kirkland when the school’s British benefactors began urging Wheelock to make Kirkland his heir, and Kirkland, meanwhile, was upset that Wheelock had failed to provide him with sufficient supplies on his mission — a complaint that he was unafraid to publicize (and that almost all of Wheelock’s other students shared). The breaking point came in 1770, when Kirkland split from Wheelock’s Connecticut Board and affiliated with the New England Company, a missionary society that had abruptly turned against Wheelock in 1765. Wheelock and Kirkland briefly made up in 1771, but their relationship quickly dissolved into further acrimony. Although Kirkland spent most of his life as a missionary to the Six Nations, he generally held disparaging views of Native Americans. He did not approve of Wheelock’s plan to educate Indians as missionaries, and was haughty towards the Moor’s alumni that worked with him (notably David Fowler, Joseph Johnson, and Joseph Woolley). Prior to the Revolution, Kirkland had been stringent in his refusals to take Oneida land, even when offered to him. The Revolution seems to have shifted his loyalties from the Oneidas to local Anglo Americans. Kirkland served as a chaplain in the American army and was instrumental in convincing the Oneidas to remain neutral (or, more accurately, to side with the Americans). At one point he was the chaplain with General Sullivan’s army, the force sent to ransack Seneca and Cayuga territory in 1779. It is unclear what emotions this aroused in Kirkland, who had served the Senecas less than 15 years earlier, yet after the war, Kirkland freely engaged in Oneida dispossession. Along with James Dean, another Wheelock alumnus with close ties to the Oneidas, Kirkland played a pivotal role in urging the Oneidas to sell land illegally to the state of New York. The land deals that resulted gave Kirkland the property, financial capital, and connections to establish Hamilton Oneida Academy. The last decades of Kirkland’s life were difficult. He found himself in a three-way battle with Samson Occom and John Sergeant Jr., who were also ministers in Oneida territory, for the hearts and minds of their congregations; he was fired as a missionary in 1797, although he continued to serve sans salary; one of his son’s business enterprises failed, leaving Kirkland nearly destitute; and two of his three sons died unexpectedly. Hamilton Oneida Academy, like Moor’s Indian Charity School, largely failed at its goal of educating Indians, and in 1812, four years after Kirkland’s death, it was re-purposed as Hamilton College, a largely Anglo-American institution. At some point in the mid-to-late 18th century, Kirkland changed his name from Kirtland, although the reasons for this are uncertain.