abstract: Keen writes that the trust in England has sent its Declaration of Trust, and has agreed to pay Samuel Kirkland a hundred pounds. He also discusses the Charity School accounts and requests that Wheelock send narratives of the conversion of Indians. An account of donors and money donated is included.
handwriting: Handwriting is formal and clear. The account is possibly in a different hand. It is occasionally difficult to differentiate between dashes and dots; the transcriber has used her discretion.
paper: Large sheet folded in half to form four pages is in good-to-fair condition, with moderate creasing, staining and wear. Repair work has been done on the central vertical crease.
signature: There are two signatures, both abbreviated.
noteworthy: Due to ledger format, line breaks may not exactly match those of the document. Also due to ledger format, the document pages are displayed slightly out of sequence. In instances where the writer's intention regarding an abbreviation is uncertain, the abbreviation has been left unexpanded in the modernized transcription.
Modernized Version -- deletions removed; additions added in; modern spelling and capitalization added; unfamiliar abbreviations expanded.
Declartion of Trust — I hope you have received it safe — we judge
it sufficient to answer all the purposes — let us know you have
received it, and your approbation thereof — the continuation of the
Narrative is at the printers and as soon as finished I shall
send you a parcel of them to distribute in America — the
Trustees have agreed Mr. Kirkland shall be allowed One Hundred
Pounds sterling; which you will please to let him have and
draw a Bill on John Thornton Esq. for the same — placing it in
your school accounts as allowed him by the Trustees — I have
sent him a letter by this conveyance advising him of it —
viz. May 6th 1769 — you must receive if you have not already the
first five articles in this account now sent you — and the last
five articles have been laid out for the school out of the money
subscribed in England; the articles themselves will explain it — they
must therefore come in your next account on the creditor side —
your accounts as well as ours will be printed in the Narrative and I
doubt not will give entire satisfaction — all your Folio's and letters came
safe to our hands — when you have had the surveys and reports from
the different places where to fix your school and transmitted them here
we shall call a meeting and fully consider of them and give you our
determination but herein we shall most likely be guided by your
recommendation as you are the best judge — in the meantime accept
these few lines and be assured we wish you the greatest prosperity —
your Most Humble Servant
Robert Keen Secretary
let it be on John Thornton Esq. at No. 2
in Church Court in Lothbury London and advise me of them when you draw—
you will receive with this letter, others from Mr. Whitefield and Mr. Thornton — if you could
easily procure the published accounts of the conversion of Indians by Dr. Chauncy—
Mr. Experience: Mayhew, Mr. David Brainerd, Mr. Samuel Drake and no matter whether the Books be
old or new and send one of each sort to Lord Dartmouth — John Thornton Esq. and myself
they will be an acceptable present—
The Rev. Eleazar Wheelock D.D.
|Articles. 1st The Draught drawn by Nathaniel Eells paid in London 3rd May 1766….||}||100,,||—,,||—|
|2nd…||To Cash paid Capt. Samuel Robinson and sent over the Draught to you. ——||}||15,,||—,,||—|
|3rd||Mr. Dennys DeBerdt had Subscriptions paid in to him to the Amount of £179..19..6 and says he has remitted it all to Dr. Wheelock whereas you have only made yourself Dr. for on the 6th of May last when you made up your account received Mr. Hollis's £100 and £20 on J. Smith so that there remains £59..19..6 you have or are to receive from Mr. DeBerdt and account for…..||}||59,,||19,,||6|
|4th —||To Cash paid Jonathan Shallock by desire of the Rev. Mr. Beatty||}||2,,||2,,||—|
|5th..||Governor Wentworth either has or is to pay his Subscription into you………..||}||21,,||—,,||—|
|6th||The Rev. Mr. Fawcett of Kidderminster his 10 Guineas Subscription was put down among the Subscriber's Names but chose to send them in Books of much greater Value for the School and Missionaries||}..||10,,||10,,||—|
|7th||Mr. Barnet of Leeds subscribed 4 Guineas and was put down among the Subscriptions but according to his express Order was laid out in Testaments and sent over for the Use of your School. —||}||4,,||4,,||—|
|The Three following Articles were not the Gift of any particular Person but laid out in Books etc. that came exceeding reasonable and sent over for the Use of the School —|
|8th||Paid Messrs. Field and Symmonds for 1313 Spelling Books worth £30 whereof £14 was given by sundries in order they should come cheap to your School. — — —||}||14,,||15,,||9|
|9th||Paid Mr. James Smith for a Clock sent to you for your House or School ….——||}||11,,||3,,||—|
|10th||Paid Mr. Watts for Greek Testaments sent over for the School — — — — — — —||}||—1,,||2,,||—|
Robert Keen was a London wool merchant and an ardent supporter of George Whitefield, the eminent evangelical. Although it is unclear when Keen and Whitefield first came into contact, by the 1760s Whitefield was writing to Keen frequently. In 1763, Keen, along with Daniel West, was given the task of managing Whitefield’s religious enterprises in London (specifically, his Tottenham Court Chapel and the Tabernacle, another London church), which they continued to do after Whitefield’s death. Keen was also one of the four executors of Whitefield’s affairs in England (along with West and Charles Hardy). As a result of his relationship with Whitefield, Keen was introduced to Occom and Whitaker upon their arrival in February 1766. He was a member of the informal committee that collected donations before October 1766 and provided Occom and Whitaker with advice on their route and strategies. Keen also became a member of the English Trust, the formal organization formed in October 1766 to safeguard donations. As secretary and deputy treasurer of the Trust, Keen played an important role in transmitting accounts and correspondence between the Trust and Wheelock during the tour and the long process of Wheelock’s relocation to New Hampshire. Along with fellow Trust members Samuel Savage and John Thornton, Keen continued to provide financial support to Wheelock after the Trust had been exhausted.
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.
David Brainerd was a Presbyterian missionary who became a New Light martyr and inspired Wheelock to work for Native American education. He was the older brother of the longer-lived but lesser-known John Brainerd, who provided Wheelock with his first Native students. In the early 1740s, David got caught up in the New Light tide at Yale, and was subsequently expelled for describing men in positions of authority as unsaved. Because ministers to English congregations had to have a degree from Harvard or Yale, David became a missionary to Native Americans instead. His missions attracted substantial attention, and in 1744 the Newark Presbytery ordained him so that he could receive funding from the Society in Scotland for Propagating Chrisitian Knowledge (SSPCK). Between April 1743 and November 1746, when he became too ill to serve, David conducted missionary efforts among various tribes in the mid-Atlantic region, most notably in New Jersey. After his death from tuberculosis in 1747, David became something of a martyr. New Light Congregationalists, especially, saw David's expulsion from Yale as unjust and his commitment to Native Americans as divine. In 1749, Jonathan Edwards published a biography of David together with David's diary, and the text quickly became part of the New Light canon. Education was central to David Brainerd's ministry, and he was among Wheelock's several inspirations. In 1745, Brainerd sent Wheelock a copy of his journal.
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.
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.
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.
Charles Chauncy was an eminent Boston divine, the most zealous proponent of Old Light doctrine, and Wheelock's lifelong rival. Born into functional Puritan royalty -- his grandfather, also Charles Chauncy, had been president of Harvard in the seventeenth century -- Chauncy had every social connection possible. He entered Harvard himself at age 12, graduated in 1721, and became copastor at the First Church of Boston in 1727. From this pulpit, he launched his attacks on New Light Congregationalists. While the Old Light/New Light schism was deep, Chauncy alone saw the split as a cosmic battle between good and evil. His notable polemics include his 1743 work, “Seasonable Thoughts on the State of Religion in New England," as well as a 1744 open letter against George Whitefield. Chauncy had a long, bitter conflict with Wheelock. Wheelock was among those specifically named in Chauncy's attacks, and Chauncy used every avenue possible to frustrate Wheelock's plans for Indian education. As chair of the Boston Board of Correspondents for the SSPCK, Chauncy had plentiful opportunities to frustrate Wheelock, and was likely the impetus for Wheelock's creation of a Connecticut Board in 1764. Notable clashes between the two men included: 1) In 1761-1762, the Boston Board reneged on a promise to fund the education of a certain number of Indian boys. 2) In 1762, Chauncy formed his own society -- the Society for Propagating Christian Knowledge among the Indians of North America -- and competed with Wheelock for sources of funding (specifically, a fund left by the late Peter Warren). This society planned to a) set up English day schools in Indian country and b) bring Indian boys back to English towns to be educated. Given the overlap with Wheelock's own goals and methods, it is fortunate for Dartmouth's history that Parliament denied Chauncy's society incorporation. For what is perhaps the most often cited letter on the feud, see Chauncy to Wheelock, 762165.
William Legge, the second Earl of Dartmouth, was the reluctant namesake of Dartmouth College. Like many of his countrymen, Legge became involved in Eleazar Wheelock’s plans through George Whitefield, the famous evangelical who introduced Samson Occom and Nathaniel Whitaker to Legge shortly after the pair’s February 1766 arrival in London. Legge proved critical in promoting Occom’s tour among the nobility, and took on a logistical role by helping to collect and oversee donations. Although Legge and Whitefield both felt it would be best if Wheelock were in total control of the funds raised in England, Occom eventually collected so much money that a formal trust was necessary to preserve propriety. This trust was formed in late 1766, with Legge as its president, to guarantee that Wheelock used the money appropriately. It soon proved that the Trust and Wheelock had different ideas as to what was, in fact, appropriate, but they were largely able to cooperate until 1769, when Wheelock obtained a charter for his school without informing the trust. (The trust, feeling that a charter would obviate its control over the British funds, had vehemently opposed it.) Adding insult to injury, Wheelock named the resulting institution Dartmouth—again without consulting Legge, and perhaps more to reassure the multitudes who had donated money than to honor the Earl. Legge never wrote to Wheelock again. Outside of his involvement with Wheelock, Legge had a brief political career. Although he was generally more concerned with religious and philanthropic matters, his station and connections (he was the step-brother of Frederick North, who was prime minister from 1770 to 1782) led him to take his first political post in 1765 as a member of the Board of Trade. During his tenure (1765-1767), and again while he was Secretary of State for the Colonies (1772-1775), Legge’s search for cooperative solutions proved unsuccessful during the build-up to the Revolution. His later positions were primarily ceremonial.
Nathaniel Eells was a Congregationalist minister in Stonington, CT. Before 1767, Eells was very involved in Moor’s Indian Charity School. He was a member of Wheelock’s Connecticut Board of the Society in Scotland for Propagating Christian Knowledge, and named in Wheelock’s March 1767 will to a board to oversee the school’s lands in case of Wheelock’s death. However, the same month a scandal broke that forced Eells out of any management role in Moor’s. The details of the affair are sketchy because Wheelock, Whitaker, and Eells tried to spin their involvement, but, essentially, before Whitaker and Occom departed on their fundraising tour in 1765, the Connecticut Board agreed that Whitaker should send money back to Wheelock by purchasing goods, some of which would supply missionaries (thus eliminating the cost of expensive imports), and the remainder of which would be sold at a profit through the Lathrops, a wealthy merchant family in Norwich. The Trust in England (a board headed by the Earl of Dartmouth, created in 1766 to oversee the money Occom raised) did not learn about the scheme until March 1767, when the volume of bills made them suspicious. To these English elites, increasing charitable donations through trade seemed unspeakably vulgar, especially since the Lathrops planned to keep a chunk of the profits. Eells made matters worse because he took the opportunity to try to get his son into business with the Lathrops (his daughter had married a Lathrop, but the match had not produced the expected economic payoff), and certain remarks in his letters to Whitaker made it seem that money was being diverted. Eells’ involvement was all the more unfortunate since he had received £100 of the money in 1766, which he had invested in trade and lost (as of 1775, he had not repaid the debt). The Trust demanded that Eells and Whitaker withdraw from the management of Moor’s, and Eells was indeed written out of Wheelock’s 1768 will (Whitaker was initially retained as a member of the American Trust, but he was not made a Trustee of Dartmouth). Outside of his involvement in Moor’s, Eells was a popular local minister who was able to remain at one church from 1733 until his death in 1786. He was close with Joseph Fish, minister at North Stonington, who had been his classmate at Harvard, and both ministers had some involvement with the Stonington Pequots. During the Great Awakening, Eells, like many other ministers, was accused of being unconverted by the radical evangelical James Davenport. Eells was subsequently on the 1743 Congregationalist congress that issued a statement condemning certain revival practices. He served as a chaplain when the Revolution began, despite his age.
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.
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.
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.
John Thornton was born in Yorkshire on April 1, 1720. As a young man, Thornton inherited money from his father Robert Thornton, who was the Director of the Bank of England, which he used to begin his career as a merchant. In 1753, Thornton married Lucy Watson, with whom he had four children. Watson had a Christianizing influence on Thornton, which ultimately led to his 1754 conversion to evangelical Anglicanism under Henry Venn, the curate of Clapham. Thornton's and Venn’s sons would continue their fathers’ religious traditions, going on to form the “Clapham sect,” an influential group of evangelical Christians who championed social reforms. As a result of his conversion, Thornton pursued charity just as much as trade, a major part of which involved managing the English Trust that oversaw the funds Occom and Whitaker collected for Wheelock’s Indian Charity School. Thornton met and hosted Occom several times during his stay in England, and eventually became the Treasurer of the Trust. After Wheelock moved the School to Hanover, however, he focused on the establishment of Dartmouth College to educate Anglo-American men as missionaries, and was accused of using the Trust's funds to this end. This shift in focus contributed to the rift that developed between Occom and Wheelock upon Occom’s return to America –- a rift Thornton tried to repair. Thornton thought of Occom as an equal and, in his role as Treasurer of the Trust, often reminded Wheelock of Occom's vital role in securing the funds that made the School possible. Thornton financed Occom's further missionary activities and insured that Wheelock did not forget Occom's hard work and Christian morals. In addition, Wheelock –- who knew that Occom respected Thornton –- often called upon the merchant when he himself could not convince Occom to undertake further missionary activity. The exchanges between Wheelock and Thornton ended once Wheelock had used up the funds that Occom had raised in England, yet Occom and Thornton kept in touch up through the Revolutionary War, with Thornton remaining one of Occom's most prominent supporters. He died on November 7th, 1790 as one of the wealthiest men in England, despite giving away nearly half his salary each year. In 1828, Thornton's role in the establishment of Dartmouth was memorialized in the College's naming of Thornton Hall.
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.