abstract: Occom writes a bitter complaint about the stories that Clelland has been spreading about him.
handwriting: Curvy, thick as if writer was pressing hard, lots of deletions, as well as some crossed l’s and uncrossed t’s, which transcriber has corrected; appears to have been written in an agitated state.
paper: Large rectangular sheet folded vertically; good condition with light-to-moderate creasing, staining and wear.
ink: dark brown
noteworthy: appears to be a draft; draft is undated
quiet Neibours alone, I hear and I believe it is
true, You are Continually writing, tittles tattles mak
ing Diſtrurbance among your ⇑good Neighbours, and I think
you may be properly Call'd a Buſy Body acording
to Scripture — If Mr Jewet has Calld me a Serpent
I dont See that you have any Buſineſs to call me
So — ⇑what if Mr Jewet Shoud kill a man, woud you go
and kill another, becauſe he did So, if you are
taking Example from Mr Jewet why dont you
follow his good Deeds?— I heard you Calld a Thief and
Lyer even in your own Country even at Edenburgh
and ⇑by your own Country men wou'd it be right in me, or woud you like it,
to Call you a Lyer and a Thief, and to Blaze it
abroad in writing — ⇑& You make great Complaint
and Noiſe of being turn'd ⇑out, if You woud but rightly
you Coud not Complain of any Body ⇑for You ⇑yourſelf turn'd
yourſelf out, of your own Country, You turnd yr
ſelf out of our School, and Your turnd gyr ſelf
of the Church, and Your are turning Yourſelf
out of the Favour of every Body as faſt as you
Can, Except them that are of your Genus — take
Care that you don't turn your Self out of Heaven —
I hope there is Mercy You Yet and for me in
you repreſent me to be the vileſt Creature in Mohe
I own I am bad enough and too bad, Yet I am Hear
ltily ⇑glad that I am not ⇑that old Robert Clealland, his Sins
won't be Chargd to me and my Sins wont be Chargd
to him, he muſt anſwere for his w own works before
his maker and I muſt anſwere for mine — You
Signify, as if it was in Your Power to do me harm
you have been trying all You Can and You may
your worſt, I am not Concernd about, but I dont
Several times ⇑& I never not wrote a Line, and you
have Extorted this from and⇑me. You need not write
to me any more for will not [illegible]Anſwere yr
Litters I wonnt Spend my Time and Paper about
them, if you have any thing to Say to me at any time
Say it by word of Mouth
I wonder you Cant be eaſy.
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.
Robert Clelland was the Scottish schoolmaster at Mohegan who became a contentious figure. He began as schoolmaster in 1752, supported by the Boston commissioners of the Society in Scotland for Propagating Christian Knowledge. Clelland resided in an apartment that was either adjacent or close to the school, and although he had a limited income, the Colony provided him with bread daily. Clelland had a close relationship with Reverend David Jewett, the white minister at Mohegan who oversaw the school and often lectured there; both Clelland and Jewett supported Connecticut in the Mason Case. However, Clelland conflicted with many other leaders in Mohegan. He repeatedly wrote to Eleazar Wheelock complaining about Ben Uncas III and his drunkenness, even though the sachem did not oppose the colony in the Mason Case and Clelland typically supported him. Clelland also developed a hostile relationship with Samson Occom; notably they held opposing positions during the Mason Case. Occom brought concerns regarding Clelland to the commissioners’ attention. He claimed the schoolteacher preferred the paying English students to the point that their presence was displacing Mohegan pupils, and criticized other ways in which Clelland ran the school. On September 19, 1764, the commissioners voted to release Clelland of his duties as schoolmaster. Notwithstanding, he remained until he was dismissed again on July 5, 1765. Occom’s involvement with Clelland’s dismissal further disrupted what was already a contentious relationship between him and Jewett. Clelland appears to have remained in Mohegan even after his dismissal.