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Thomas Huntington, journal, 1769 June

ms-number: 769390.1

abstract: Huntington details his visit to Mr. Kirtland’s school, recounting the success of the mission to the Oneidas, and the barriers to further missions.

handwriting: The document is written in Wheelock’s hand. It is small, informal and occasionally difficult to decipher. The signature appears to be in a different hand, possibly Huntington's. The postscript is also in an unknown hand.

paper: Large single sheet is in good condition, with light staining, creasing and wear.

ink: Brown ink appears to be somewhat watery and faded.

noteworthy: It is uncertain to which place Huntington refers when he mentions, on one recto, the lower Oneida Castle, and so it has been left untagged.

Modernized Version -- deletions removed; additions added in; modern spelling and capitalization added; unfamiliar abbreviations expanded.

Mr. Thomas Huntington's Journal etc.

May 31. 1769.

Set out with my Companions Mr. Frisbie, John Matthews etc.— on a mission to Supply Mr. Kirtland
while he Should make a visit to New England, or (in case
his Affairs Should not favour his making his visit at this
Time) to go on a mission to remoter Tribes if a Door Should
be opened for it, (after joining with the Doctor in Solemn Supplica‐
tion to the Throne of Divine Grace, for Protection, and success in the
important Undertaking,) we arrived Safe to the Rev. Mr. Kirtlands at
Kanawalohale on the 8th of June. and was not more rejoiced to See
him than to See and hear the wonders which God had wrought among
the poor Indians. Numbers of them came in to pay their respects to us
and to hear from their Father (the great minister) and seemed really
to rejoice and bless God for our Safe arrival. they appeared very
fond of Religious conversation — I was agreeably surprised at the
unaffected Simplicity and love which appeared in their Deportment
towards, and conversation with Mr. Kirtland, who readily interpreted
what they Said. Their Knowledge in the things of Religion is surprising,
their lively discourse, pertinent observations, and Breathings of
piety were Such as Might provoke to emulation very eminent Christians

Lords Day June 11.

the people pretty universally Attended the public
worship, the word seemed to be accompanied with Power; the
Indians were very attentive, numbers in Tears. I think it was
the most Solemn assembly I ever Saw. My Expectations were
much raised by what I had heard of the Work of God's Grace
among them, but what I found among them much exceeded
them all.
Mr. Kirtlands Church consists at present of 22 Members in full
Communion and a hopeful prospect of the Addition of many
more. May it be increased with the increase of God.
On my arrival here I was informed that a universal jealousy
and uneasiness towards the English had prevailed among [illegible]
all the Indian Nations, occasioned probably by the Artifice and
insinuations of the French near the Mississippi, or by the
encroachments of french Settlers near Detroit — a war
Belt was Sent through the Nations which increased the
ferment among them — Some of the Senecas this most
powerful of the Six Nations, breathed out threatenings against
the holy and praying people as they term the Oneidas, to break
off their alliance with them, and even to cut them off if they would
not renounce the Gospel, In consequence of, and intimidated by these
Threats the people of the lower Oneida Castle at Some miles dis‐
tance from Mr. Kirtlands laid a Plot to Seize him, and Send him to
the Senecas, as a Merit to appease, and conciliate the friendships of
that powerful Nation, but the plot was seasonably discovered
and happily disconcerted. The Indians now disown and try to [illegible][guess: smother]
the fact and pretend greater friendship for Mr. Kirtland than ever
Mr. Kirtland could not think it prudent to leave his people in Such a
Situation long enough to accomplish his visit to New England.
and I did as I was directed, submit the Expediency of my mission to
a remoter Tribe to Mr. Kirtlands Determination, He consulted his people
on the Head, they were of Opinion that as the Temper of the Nations then
were it was not prudent, and that my Life would not be Safe. and
accordingly after delivering the Doctors message to them, and receiv‐
ing their answer, I took my leave of them. 21 June and left Mr. Frisbie in
the School and John Matthews assisting Mr. Kirtland as a Labourer, and
both engaged in learning the Indian Tongue.
Thomas Huntington
NB. Mr. Huntington was accompanied by Mr. Frisbie in the capacity of a ca‐
techist and to keep Mr. Kirtlands School and to learn that Language
and John Matthews a Narragansett Indian to keep a School among
the Tuscaroras or Onondagas as Mr. Kirtland should
direct, and Elias a Mohawk designed for his Inter
preter —
Mr. Thomas Huntington's
Journal June 1769
Huntington, Thomas

Thomas Huntington was Eleazar Wheelock’s maternal cousin. He graduated from Yale in 1768, and, in the spring of 1769, he went on a brief mission with Levi Frisbie and John Mathews to relieve Samuel Kirkland among the Oneidas at Kanawalohale. However, the situation at the time was so volatile that Kirkland could not leave, and Huntington went home after a month. After deciding that a missionary career was not for him, Huntington built a sizable fortune in Ashford, CT, through medicine and trade. He eventually settled in Canaan, CT, where he lived to the age of 91 while practicing medicine and business. Franklin Dexter, the biographer of Yale’s graduates, characterizes him as “somewhat eccentric.”

Frisbie, Levi

Levi Frisbie was a very intelligent and unreligious charity scholar. He came to Wheelock with substantial schooling already, and after a few months at Moor's, Wheelock sent him on to Yale. There, Frisbie excelled academically. However, he never wanted to be a missionary. He arrived at Moor's sometime during April of 1767, and by May 5, he was already writing Wheelock asking to be released from missionary obligations. While at Yale, this trend continued: Levi went so far as to confess to Wheelock that he was not even a church member. Although he was not passionate about Scripture, he was quite the classicist. Under the name Philo Musae, he would write Wheelock long chains of heroic couplets styled on epic about the Indian mission. In 1769, Levi went on his first mission (a short stint to the Oneidas). Shortly thereafter, Wheelock pulled Levi out of Yale to help make up Dartmouth's first class. Levi graduated in 1771, and was ordained with David McClure in May 1772. He and McClure set out on a mission on June 19, 1772, but Levi fell ill immediately and stayed at Fort Pitt. It is unclear whether he rejoined McClure on the mission. The two men returned to Hanover on October 2, 1773. Levi stayed involved with Wheelock and the Indian mission for a few years, but by 1776, he had assumed the pulpit at Ipswich, where he remained for the rest of his life. Levi's poetry appears at the end of Wheelock's 1771 Narrative, as well as in McClure and Parish's biography of Wheelock.

Matthews, John
Kirkland, Samuel

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.

Wheelock, Eleazar

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.

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