Skip to main content
 Previous Next
  • Zoom In (+)
  • Zoom Out (-)
  • Rotate CW (r)
  • Rotate CCW (R)
  • Overview (h)
Eleazar Wheelock, letter, to John Thornton, 1772 September 23

ms-number: 772523

abstract: Wheelock writes to Thornton about his failures with the Six Nations. Six days later, he writes again about improving prospects, as several boys are coming to the School, and Occom’s former haughtiness is softening. He also writes that the charges against his son Ralph are false.

handwriting: Handwriting is very formal and neat; it is not Wheelock’s hand.

paper: Exact condition of the large, separate sheets is difficult to determine due to heavy preservation work; however, the paper appears to sustain light-to-moderate staining and wear.

ink: Black-brown.

signature: The signature is not in Wheelock's hand.

noteworthy: This document is likely a personal copy for Wheelock's records. A non-contemporary editor had made notes on two verso. The contents regarding Ralph are similar to those in 772323.

events: Fundraising Tour of Great Britain


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


Much honoured and very dear Sir.
I endeavour to give you (though by small sketches as
I have opportunity) some view of the progress of my affairs here.
Mr. Avery returned from his eleven Months mission at
Oneida last month, and gives but a melancholy account of the
state of Indian Affairs there and among the six Nations — he says
the aspect has been growing more and more gloomy for eighteen
Months past, and is wholly disinclined to return to them again,
and thinks there is some probability that Mr. Kirtland will be
drove away from among them. on the whole it appears
to me not improbable that the Indians in that Quarter
are nigh unto cursing. They have of late openly in a large
meeting of several Tribes manifested their entire disincli
=nation to encourage or receive another missionary or Schoo[gap: tear][guess: l]
=master among them.
 Two days ago Mr. Ripley returned from his Missio[gap: tear][guess: n]
to Canada with Lt. Taylor his Companion and Interpret[gap: tear][guess: er]
and brought with him ten Indian Boys from those Tribes
to receive an Education in this School — the hand of
God appears conspicuous in the Affair — There was the
greatest opposition made by their Priest to their coming
— the most of them are Children of their Chief Men, and
two of them Children of English Captives each about
8 year old — a Council of their head men (to which the
Father of one and grandfather of the other of these two
Boys belong) were called together upon this occasion, and
were to a Man fixed in their purpose to send them, and
so continued finally against the remonstrances of their
Priest who denied their Right to do it; and claimed a
right to dispose of them himself upon this Ground that
he baptized them. but I have yet by me a short narra
=tive of my Affairs I have just prepared for the press, to
which I shall add some short account of this mission, which
you and the Honourable Trust may expect as soon as it gets through
the press — Mr. Ripley found occasion to make use
of a bill of exchange which I gave him to be improved
in case any emergency should make it necessary [gap: worn_edge]
in favor of Mr. Mier which was endorsed by Capt. Depeyster
which I pray you to honor.
Please Sir in my name to make such expressions of Chri=
=stian Affection, Duty and Respect to my honoured Patrons as shall be
acceptable to them. and accept the same Yourself, from
 Your often and much obliged Brother
 and very humble Servant

 Eleazar Wheelock
John Thornton Esq.

P. S. Now the scene that has been so long dark has entirely
changed its Aspect. I bless God that I am fairly broke off
from my Connections with the six Nations — they were
at war with these a few Years ago, and the break I find is
not yet wholly healed, and would have likely been an ob=
=jection against their coming hither if any of the six
Nations
had been here — but you will hear more of this
as soon as I can.


Much honoured Sir.
By being disappointed of the opportu=
=nity of Conveyance of the foregoing, I have opportunity
on the same paper thankfully to acknowledge the receipt
of the favour of the Honourable Trust of May 1st 1772 and of yours
of May 15th etc. June 10th and with the enclosed.
I am much refreshed that my honoured Patrons are satisfied
with my doings
Mr. Occom since his recovery from his last Fall appears with
a much better Temper than he has ever done since he came
from London — the agreeable Letters you transmit for
my perusal speak the same
I am glad you have dealt so plainly with him, and wish
you had done it earlier — He has appeared exceeding proud
and haughty — his Sail was too high for him in London. I feared
he would be wholly useless, and nothing better than a Thorn to me
and this School — he has appeared rather as a Dictator and
Supervisor to me and my Affairs than a Brother, Companion,
and Helper in them — And I have thought him cruel, uncharitable
and something bitter in his Surmises, Censures and Threats in
Cases and about that which he knew nothing of, nor used any
proper means to be informed in. And has said (I have been
told) that he was desired to inspect my conduct before he
came from England — and this kind of treatment I have had
from him without the least expression of Brotherly
Sympathy Care pity and compassion towards me or my
Family, while I was struggling under Floods of Sorrow
and an insupportable weight of Labour Care and Fatigue
and all with a single view to save his poor perishing
Brethren — How wounding such things have been to me
you cant conceive unless you had experience of the like.
But I have lately had a Letter from him of another savor,
and accounts which have much refreshed me. I hope he will
 be
be my Helper in Christ Jesus. though God sees it best for me
that I should have nothing below himself to lean at all upon
 blessed be his holy name. I shall rejoice to encourage Mr. Occom.
 I perceive you have given Ear to Representations which
appear to me to be groundless cruel and vile Slanders, respect=
=ing my Government of my Son, and my having been in­
­fluenced by him and his false Friends etc. — By the grace of
God I think I have known neither wife, nor Son, nor
Nephew in these Affairs for many Years, nor may I know them.
I never was quite blind to my Sons Imperfections, but on
the contrary my Government of him has been much too
severe, and I continued it 'til too late his Physicians advised
me that if I did not alter my hand it would kill him.
and yet he neither has, nor ever had that I knew or
heard of, any blot of moral Scandal upon him. He has
long been sorely broken under Gods holy hand. and his case is now
looked upon as incurable — he lives in Connecticut and I am
credibly told is exemplary for patience and a humble
submission to God under Trials — If he were as much
concerned to vindicate his Character (whatever may be
the slander you have received of him) as his Slanderer
has been to blacken it, I make no doubt it would stand in
another Light whatever the consequences would be to
others; but he seems fully content to refer these matters
to the decision of the great day. on the whole it gives
me much uneasiness that I know not what you mean,
nor what I have to amend or mourn for, more than I have done.
 You are also my honoured Sir much mistaken as to my
being influenced by Dr. Whitaker. I have no connection with
him. it is above two years since I saw him, but I must
in Justice say that I suppose his Characters moral and
ministerial are good among good people in New England
and what his offence in England was I never knew — Mr.
Occom
would have told me I suppose, but I perceived that his
mind was prejudiced and soured against him, and therefore dis=
=qualified to give the Relation.
By accounts and hints from Mr. Avery of plotting and Machi=
=nations in the Country where he has been against me
and this Cause, you may possibly (when all matters
are ripened) hear something as shocking as anything
you have yet heard — in which it is said there is a Combination.
but God is my Refuge — I ask your pardon for this
unprofitable Scrawl —
I take this opportunity to renew my thanks to you for the
 repeated
John Thorton Esq.
repeated expressions of your kindness towards my support[gap: worn_edge]
I hope you have received my letter and the Bill which you was
so kind as to invite me to draw upon you —
I am with great duty affection and esteem

Your much obliged and very humble Servant
Eleazar Wheelock
To John Thornton Esq.
September 23. 1772.

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.

Thornton, John

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.

Avery, David

David Avery was one of Wheelock's charity scholars and had a long career as a Congregationalist minister. He studied at Moor's and Yale, where he was David McClure's classmate, and received his Masters from Dartmouth in 1773. Avery went on several missions to Indian tribes before his health forced him to retire. His first mission, before his final year at Yale, was to Kanawalohale as a schoolteacher in the summer of 1768. While there, he attended the 1768 Treaty of Fort Stanwix as Wheelock's representative. After graduating, he served on Long Island around Smithtown. He was ordained August 29, 1771, at Dartmouth. Wheelock then sent him to the Oneidas for eleven months (September 1771 to August 1772), primarily to find out why the Oneidas had withdrawn their children from Wheelock's school. However, Avery's health was failing, and at some point between August 1772 and March 1773, he withdrew from Indian missionary service. In response, Wheelock charged him part of his tuition. Avery lived an exciting life after he left Wheelock's service. The Sabbath after the battle of Lexington (April 19 1775), he bade his Gageborough congregation farewell, mustered twenty men, and led them to Boston where he preached to the entire army. He enlisted as a chaplain, although he also fought in battle and served as a medic. He left the army in February 1780, and spent the rest of his life in a variety of pulpits, with a stint under the Massachusetts Domestic Missionary Society.

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.

Ripley, Sylvanus

Sylvanus Ripley was a charity scholar at Moor’s Indian Charity School who became one of Dartmouth College’s first professors and Eleazar Wheelock’s son-in-law. After a brief stint at Moor’s proper, Ripley entered Yale in 1768. He undertook several short missions to the Canadian tribes in the early 1770s to seek out a new source of Native American students for Wheelock. His longest mission, from May to September of 1772, garnered 10 students from Kahnawake, the Catholic Canadian settlement. Ripley was an important figure in Dartmouth’s early history: in addition to serving as preceptor of Moor’s from 1775 until 1779, he was a tutor at Dartmouth from 1772 until 1782, a trustee of Dartmouth from 1775 until 1787, and the College’s professor of divinity from 1782 until 1787 (sources differ as to whether Ripley was ever formally ordained). He was also very involved in the political conflicts that characterized the town’s early history. Ripley died in 1787, at age 37, after being thrown from a sleigh.

Depeyster, A.
Occom, Samson

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.

Wheelock, Rodulphus

Ralph Rodulphus Wheelock was Wheelock's oldest son and heir apparent. While Wheelock believed that Ralph showed great aptitude for the "Indian business," others saw Ralph as arrogant and abrasive. He also suffered from epilepsy, which seriously impeded his ability to work. He died in Hanover as an invalid under almost constant care and guardianship. Wheelock's struggle to accept his son's illness and his son's struggle to overcome it provide an undercurrent for some of the stranger events in the history of Moor's Indian Charity School and Dartmouth College. Ralph grew up surrounded by and dedicated to Indian education, but also with an inflated sense of Wheelock's, and his own, importance, which stayed with him for much of his life. Joseph Brant recounts a telling anecdote: Ralph once ordered William Major, Sir William Johnson's son, to saddle his horse on the grounds that he was the son of a gentleman and William Major was not. Ralph was unable to finish coursework at the College of New Jersey, which he attended from 1761-1763, although he graduated from Yale in 1765. He made three tours of the Six Nations (in 1766, 1767, and 1768), assisting ministers in bringing back children and negotiating with tribes. He taught at Moor's for two years, and was briefly considered as a companion for Occom on the Fundraising Tour. Wheelock formally named him as his heir in the 1768 draft of his will. However, Wheelock's reliance on Ralph brought disastrous consequences for the school. In the spring of 1768, Wheelock sent Ralph to the Onondagas and Oneidas to negotiate about schoolmasters and missionaries. Once there, Ralph managed to offend the assembled chiefs beyond repair. Ralph blamed his failure on Kirkland, and it was not until 1772 that Wheelock learned the truth of the matter. It is likely that Ralph's conduct influenced the Oneidas' decision to pull their children out of Moor's later in 1768: Wheelock himself implied as much in his 1771 Journal. By the early 1770s, Wheelock had realized that Ralph was never going to take over Dartmouth College. In a later will, Wheelock provided Ralph with £50 per annum for his care, to be paid out by the College, and stipulated that his other heirs should look after his oldest son. Because Ralph was unable to serve as Wheelock's heir, the presidency of the College passed to John Wheelock, a soldier who had no theological training or desire to run a college.

Whitaker, Nathaniel

Nathaniel Whitaker was an outspoken Presbyterian minister with a long and wide-ranging career. Between his ordination in 1755 and his death in 1795, Whitaker ministered to five different congregations. His longest tenure was at Chelsea, CT (near Norwich), from 1761-1769, during which he joined Occom on his two-and-a-half-year fundraising tour of Britain. While in Chelsea, Whitaker was very involved in Wheelock's project. The two engaged in frequent correspondence, and Whitaker served on Eleazar Wheelock's Board of Correspondents in Connecticut, as well as on the Board of Trustees of Moor's Indian Charity School. At one time, he was Wheelock's presumed successor, but Dartmouth's Trustees demanded that Wheelock appoint another. Wheelock, in part due to his strongly-held belief that Native Americans were childlike and rash, was convinced that Occom needed an Anglo-American supervisor on his fundraising tour. After several candidates turned down the job, Wheelock selected Whitaker. He proved to be a poor choice; he was, by many accounts, a difficult man to get along with, and many of Wheelock’s British allies, including George Whitefield and the English Trust (the organization that took control of the money Occom raised in England) preferred to deal with Occom, although Whitaker insisted on handling the tour’s logistics. Furthermore, in Britain, Occom was the obvious star of the tour, and it was unclear to many why Whitaker asserted himself so prominently. Whitaker’s poor decisions seriously alienated the English Trust and increased their suspicion of Wheelock’s later dealings and treatment of Occom. He gave the English Trust the impression that they would have control over money raised in Scotland (which was in fact lodged with the parent organization of the SSPCK), and he was the executor of the “Eells Affair,” a plan initiated by the CT Board of the SSPCK to bring the money that Occom and Whitaker raised back to the colonies by investing it in trade goods and selling them at a profit (Eells was one of the merchants who was to help with the resale of goods). The English Trust learned about the plan by reading letters that Whitaker had given them permission to open in his absence, and were immediately shocked. The wording of certain letters made it appear that only a percentage of the profit from the resale of the goods would go towards Moor’s Indian Charity School, but beyond that detail, the English Trust was scandalized at the thought of money raised for charity being invested in trade. The English Trust blamed Whitaker entirely for these affairs, and issued specific instructions for Occom to notarize all documents requiring Whitaker’s signature. In short, they wanted Occom to supervise Whitaker, when Wheelock had envisioned the opposite relationship (both Occom and Whitaker seem to have ignored their instructions, preferring to have as little contact with one another as possible). In 1769, a year after his return to Connecticut in 1768, Whitaker found himself dismissed by his Chelsea congregation (likely because he had spent two and a half years away from them). He went on to serve several more congregations before his death in 1795. Whitaker was an outspoken Whig, and during the Revolution he published several pamphlets on his political opinions.

Fundraising Tour of Great Britain
HomeEleazar Wheelock, letter, to John Thornton, 1772 September 23
 Text Only
 Text & Inline Image
 Text & Image Viewer
 Image Viewer Only