abstract: Wheelock informs Thornton of Occom's activities, including that Occom has had a sermon, preached at the execution of an Indian, printed. He also notes that he has drawn more money on Thornton, and mentions his petitions to the King for more land.
handwriting: Aside from the trailer, the letter is not in Wheelock's hand; the informal handwriting appears to be that of Solomon Williams.
paper: Single sheet is in good condition, with light staining, creasing and wear.
noteworthy: This document is almost certainly a copy. When Wheelock refers to "this school," he is likely referring, for the benefit of Thornton, to Moor's Indian Charity School and not Dartmouth College.
Modernized Version -- deletions removed; additions added in; modern spelling and capitalization added; unfamiliar abbreviations expanded.
Mr. Deming for the furtherance of the Redeemers cause on
the Islands if you have an opportunity for it.
among good people — (his letters to me are in quite another
strain and of Another savor than heretofore) — he has lately
printed a Sermon preached to a very numerous Audience at
the Execution of an Indian. One of which I would send
you if I could — perhaps he or Some other Friend may
have Served you with one of them.
and they will be So if we keep up a good account with God.
than I was aware beforehand I should have occasion for
but have drawn for no more than has been absolutely
necessary for providing stores for Food, apparel, Lodging, instructors etc. etc.
for missioners, and students English and Indian. Enclosed is the account of
the Bills I have drawn since October last —
(I have herewith transmitted Mr. McClure's long Letters to the
Honourable Trust, which you will doubtless see.)
his Majesty through the Hands of Lord Dartmouth for two
Tracts of Land in the Province of New York, free of quit Rent
containing 25,000 acres each the one for the use of this
school the other to be applied for the encouragement of
Missionaries and Support of their widows and Education of their
All the Lands given to this School and the officers of it
discharged from the Burden of Quit Rent, and from the obligation
common to other Lands to Settle them within such a Term on penalty
Your most Obedient and very
Humble Servant [illegible]
February 22. 1773.
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.
Solomon Williams was a Congregationalist pastor in Lebanon, CT from 1722 until his death in 1776. As pastor at Lebanon, Williams rose to prominence as a theologian and engaged in extensive correspondence and debate with some of the most eminent minds of the day. He was one of the rare truly moderate New Lights during the Great Awakening: he managed to maintain the respect of both Charles Chauncy, the rabid anti-revivalist, and George Whitefield, the famous evangelical. Williams also established a library in Lebanon and a very well-known grammar school, which became something of a feeder for Yale. Williams supported Eleazar Wheelock and Moor’s Indian Charity School through much of the 1750s and 1760s. He was something of a mentor to Samson Occom, and he became president of Wheelock’s Connecticut Board of the Society in Scotland for Propagating Christian Knowledge (SSPCK). It is unclear why Williams is not named as a trustee of Moor’s in Wheelock’s 1768 will; perhaps Wheelock feared that Williams would not outlive him. Williams continued to run the Connecticut Board even after Wheelock relocated to New Hampshire in 1770. Despite the SSPCK’s disappointment in Wheelock, Williams and Wheelock seem to have remained on cordial terms. Their correspondence ceased in 1772, after Wheelock tried (and failed) to open a New Hampshire Board to replace the one in Connecticut (with, it might be added, the Connecticut Board’s blessing).
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.
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 William Frederick (King George III) became heir to the throne of England in 1751 upon the death of his father Frederick, Prince of Wales. He became King George III of England in the fall of 1760 at age 22, following the death of his grandfather King George II. George III passed many important edicts during his reign including that of the Royal Marriage Act of 1772; the Treaty of Paris in 1762, which ended the Seven Years War; the Stamp Act of 1765; and the Townshend Duties of 1767. However, he is most well-known for being the reigning monarch during the Revolutionary War. After the surrender of British forces to the Americans in 1782, George III considered abdicating the throne, but chose not to do so because he felt it would be too detrimental to Britain. The last 30 years of George's life were plagued with illness. In 1788 he had the first of many attacks of insanity, now believed to have been caused by an inherited disease known as porphyria. With George III unfit to rule, it was decided that his son George would become regent, an arrangement which was made permanent in 1810. King George III died on January 29, 1820 at the age of 81 after a reign of nearly 60 years (the third longest in British history). He was succeeded by his son George IV.
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.
David McClure was an Anglo-American charity scholar at Moor’s Indian Charity School. He went on to become a minister, and remained exceptionally loyal to Eleazar Wheelock throughout his life. McClure is important as a primary source on Moor’s Indian Charity School: his diary (more accurately, an autobiography that he composed between 1805 and 1816) includes eyewitness accounts of the school, Samson Occom’s home life, and Separatist worship among the Charlestown Narragansett. McClure also became Wheelock’s first biographer (Memoirs of the Reverend Eleazar Wheelock, 1811). McClure was a typical charity scholar, in that he attended Moor’s primarily to obtain an education that his family could not have afforded otherwise. After a year at Moor’s, McClure enrolled in Yale, where he attended sporadically between 1765 and September 1769, when he received his degree. After graduating, McClure kept school at Moor’s (then in New Hampshire) for several years, until he undertook his only career mission in 1772. McClure was exceptionally ill-suited to the missionary business. He was a city boy from Boston, and was so unfit for farm labor at Moor’s that Wheelock had him copy out correspondence instead. Aside from a brief 1766 foray into teaching at Kanawalohale under Samuel Kirkland’s tutelage, McClure’s only mission was an aborted sixteen month effort (1772-1773) to proselytize the Delaware of the Muskingum River, during which he spent far more time preaching to Anglo-American congregations. McClure had a long career as a minister, teacher, and writer. He remained close to Wheelock throughout his life: he married into Wheelock’s family in 1780, served as a trustee of Dartmouth from 1778 until 1800, consistently informed Wheelock of Dartmouth’s PR problems, and took Wheelock’s side in his dispute with former charity scholar Samuel Kirkland.