abstract: DeBerdt writes regarding various donations and fundraising efforts.
handwriting: Handwriting is loose and informal, yet largely legible.
paper: Single sheet is in fair condition, with moderate staining, creasing and wear.
ink: Faded black-brown ink bleeds through from front to back.
noteworthy: In the first paragraph, it appears that each reference to a society or committee refers to a body of the Society in Scotland for Propagating Christian Knowledge.
events: Occom's First Mission to the Oneidas
Modernized Version -- deletions removed; additions added in; modern spelling and capitalization added; unfamiliar abbreviations expanded.
Society and also written to Scotland to the Committee
there and they seem Resolved to support Mr.
Occoms mission with £20 a year and will
propose it to the Society who meet in November
and I hope to get it allowed from Michaelmas
Friend to talk to him, but could get him to
Promise nothing, but that he would Consider
of it, and he might pay the money perhaps for
what was past, but always was a whimsical
man having his head long since Turned by
what were called the French prophets, and will
think of nothing but his Enthusiastical
enough to Preach again sent me £25 ‒ for
the use of your Indian School which in our
Last to Mr. John Smith we desired him to pay
you, any other service in my Power you may freely Command —
The Support of Mr. Occom's mission
received December 30. 1761.
Mr. Eleazar Wheelock
Dennys DeBerdt was a London merchant of Dutch descent, a dissenter who took an avid interest in American affairs and politics. Although he was not especially prominent in British eyes, many Americans, including Wheelock, venerated him as a valuable ally. DeBerdt tried to help Wheelock secure a charter for Moor's, but his efforts failed because the Connecticut Assembly was opposed. Otherwise, DeBerdt helped Wheelock in much the same way as other supporters did: he collected and forwarded donations and circulated information. He also hosted Occom, Whitaker, and J. Smith on their fundraising tour. In 1765, the Massachusetts Assembly elected DeBerdt as their agent in London, a post he held until his death in 1770. He also served as an agent for the Assemblies of Connecticut and Delaware. He frequently advocated for American interests in London, and was instrumental in the repeal of the Stamp Act. DeBerdt invested heavily in American trade, with poor results for his estate. Perhaps because he was a Dissenter and enjoyed limited opportunities in England, he thought American religious freedom was well worth defending. Virtually all correspondence between DeBerdt and Wheelock dates from between 1757 and 1763. DeBerdt's last letter to Wheelock was written in 1763, and Wheelock wrote to DeBerdt only sporadically after that (his last two letters are dated October 1765 and February 1767). It is not clear why the two men stopped corresponding.
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.
Isaac Hollis was a Baptist minister in England and a philanthropist for Indian education in the colonies. He was the eldest son of John Hollis (1666-1733) and Hannah Sanford (d. 1740). John was a successful draper in London, and after his death, Isaac Hollis was invited by the minister Isaac Watts to donate to Indian missions in the colonies, a type of charity that had become fashionable in England. Through a complex ministerial network, Watts contacted the Reverend Benjamin Colman in Boston, who wrote to John Sergeant, missionary to the Housatonic Indians, with Hollis' offer to fund the support and education of 20 Indian scholars. Although this proved too expensive, Hollis did support 12 Indian students. He was also the major donor for Jonathan Edwards' mission to the Stockbridge Indians in the 1750s. Thus, it is not surprising that Dennys DeBerdt, who was raising money for Wheelock's school in London, reports soliciting funds from Hollis in 1761. That initial request failed, he reports to Wheelock, because for a long time Hollis has been a "French Prophet, and will think of nothing but his Enthusiastical Revealation." French Prophets were a millenarian group that grew out of the persecution of the Hugenots and left France to proselytize in England, where they attracted important followers. In 1767, Hollis eventually donated £100 to Wheelock's school, but was recorded in the accounts as Thomas Hollis. Thomas Hollis (1720-1774) was Isaac's uncle, a well-known English philanthropist who gave large sums of money to restore Harvard's library when Harvard Hall was destroyed by fire in 1764. Wheelock's thank you letter to Hollis (manuscript 767170.2 in Dartmouth Rauner special collections, not in the Occom Circle) addresses him as Thomas, hence the message from Alexander Chamberlain in manuscript 767569.
John Smith was an affluent Boston merchant who supported Wheelock’s school throughout the 1760s. It is likely that Smith and Wheelock were introduced by George Whitefield or someone similarly involved in evangelical and missionary efforts in the British Atlantic world: John Smith made somewhat regular trips to London for business, and had been in contact with Whitefield since the 1740s. Like the other Boston merchants who supported Moor’s Indian Charity School (including Moses Peck, William Hyslop, and Nathaniel Eells), Smith traded with Wheelock and kept him up to date on political developments in Boston, especially as they concerned attitudes towards Moor’s Indian Charity School. However, Smith was better educated (and likely more affluent) than the other merchants that Wheelock worked with, and, correspondingly, played a more important role than his brethren in Wheelock’s efforts. Smith publicized the school independently (his letter to an unnamed friend, catalogued as 764318.2, is one of the most cited letters on the organization of Moor’s) and assisted Wheelock in publishing the Narratives. John Smith’s greatest contribution to Wheelock’s design was his support during Samson Occom and Nathaniel Whitaker’s fundraising tour of Great Britain (1765-1768). Smith set out for Britain in July 1765 to improve his health, and while there, acted as a vanguard for Occom and Whitaker. He managed their correspondence, suggested destinations, and served on an ad hoc advisory council that included George Whitefield, Samuel Savage, Robert Keen, and several other influential men. The pace of the journey caught up with John Smith, however, and he died in 1768 while in Britain.
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.