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Eleazar Wheelock, letter, to Nathaniel Whitaker, 1766 October 13

ms-number: 766563

[note (type: abstract): Wheelock writes to Whitaker about the New England Company sending Mr. Mosley as missionary to Onaquaga at the same time as the Windham Association sent Mr. Smith. Wheelock criticizes the NEC and faults them for not supporting Occom in his mission to the Montauks on Long Island.][note (type: handwriting): Handwriting is small and somewhat cramped, which occasionally hinders legibility.][note (type: paper): Single sheet folded in half to make four pages is in fair condition. There is a large tear from top to bottom on two recto/verso, resulting in a significant loss of text.][note (type: ink): Dark black-brown ink bleeds front to back.][note (type: signature): The signature is missing due to the tear.]

events: Fundraising Tour of Great Britain, Occom’s Mission to the Montauketts

My dear [M.r | Mr.]M.rMr. Whitaker[pers0037.ocp].

Yours via [N. | New]N.New York and by [Marſhal | Marshall]MarſhalMarshall[pers0356.ocp] and one Since
of July [23.d | 23rd]23.d23rd[1766-07-23] have much [refreſhed | refreshed]refreſhedrefreshed me, [& | and]&and [cauſed | caused]cauſedcaused my Heart to
[rejoyce | rejoice]rejoycerejoice in God, who hath not left off his loving [kindneſs | kindness]kindneſskindness to
you and [M.r | Mr.]M.rMr. Occom[pers0030.ocp], nor his Favours toward the great [Deſign | design]Deſigndesign
on which you are Serving him.
I [in close | enclose]in closeenclose Letters from [Meſsrs | Messrs.]MeſsrsMessrs. Saltar[pers0033.ocp], and Smith[pers0503.ocp], and also capt
Shaw[pers0477.ocp]s [acco.t | account]acco.taccount if there be need that their [Atteſtations | attestations]Atteſtationsattestations be Authen
-ticated by Authority, only [adviſe | advise]adviſeadvise me of it, and it Shall be done.
As to what I [myſelf | myself]myſelfmyself know relative to their Sending [M.r | Mr.]M.rMr. [Moſely | Mosely]MoſelyMosely[pers1025.ocp]
to [Onohaquagee | Onaquaga]OnohaquageeOnaquaga[place0182.ocp], when they fully knew that we had [Supplyed | supplied]Supplyedsupplied [y.t | that]y.tthat
[Paarty | party]Paartyparty of Indians according to the [deſire | desire]deſiredesire of good Peter[pers0419.ocp] who
was their [Meſsenger | messenger]Meſsengermessenger, and came on that very Errand. you, as
well as I, and all our Country, know, what [Abuſive | abusive]Abuſiveabusive [& | and]&and Injurious
[Repreſentations | representations]Repreſentationsrepresentations they made of the narrative of that remarkable
meeting of the three Parties, from So great a [Diſtance | distance]Diſtancedistance, and
without the [leaſt | least]leaſtleast knowledge of each others [Deſign | design]Deſigndesign; and they
fully know by the Same Narrative that [M.r | Mr.]M.rMr. Smith[pers0503.ocp] was appointed
to Serve them, and had accepted of it. And you also know that
when we were together at [Boſton | Boston]BoſtonBoston[place0013.ocp] in the beginning of June [M.r | Mr.]M.rMr.
told us, they had no [Miſsy | missionary]Miſsymissionary about to go out, nor any that
he knew of thatwho their Eyes were upon Whom they had their Eyes
upon. I [aſked | asked]aſkedasked [M.r | Mr.]M.rMr. Eliot[pers0182.ocp] a few Days after in the Town House (but
am not certain that you was [preſent | present]preſentpresent) Whether they had any
[Miſy | missionary]Miſymissionary to [imploy | employ]imployemploy this year? he told me they had none. I told
him that we had agreed to [imploy | employ]imployemploy [M.r | Mr.]M.rMr. Gunn[pers0020.ocp] as Interpreter
provided they did not [imploy | employ]imployemploy him. He told me he did not
know of any Service they Should have for him. you also
know how importunate [M.r | Mr.]M.rMr. Forbes[pers0195.ocp] was that I would relay
[M.r | Mr.]M.rMr. Smith[pers0503.ocp] to be [imployed | employed]imployedemployed in their Service, and how repeated-
-ly he urged it when we were at [Boſton | Boston]BoſtonBoston[place0013.ocp]. and once in parti-
-cular at [M.r | Mr.]M.rMr. Smith[pers0503.ocp]s.
Sometime after I came Home, and after the [Miſseonaries | missionaries]Miſseonariesmissionaries
were gone on their [Miſsion | mission]Miſsionmission I heard that [M.r | Mr.]M.rMr. [Moſeley | Mosely]MoſeleyMosely[pers1025.ocp] had been
[in vited | invited]in vitedinvited, and was gone to [Boſton | Boston]BoſtonBoston[place0013.ocp], to accept of that [Miſsion | mission]Miſsionmission
after he had accepted it he came to my House, [& | and]&and [Shewed | showed]Shewedshowed me
the votes of that Board[org0095.ocp]. viz. £100 [Sterlg | Sterling]SterlgSterling for his Service a
year, and, if I dont forget £30. [Sterlg | Sterling]SterlgSterling for [M.r | Mr.]M.rMr. Hawley[pers0021.ocp] to
accompany [& | and]&and introduce him. I [aſked | asked]aſkedasked him if he did not know
that [M.r | Mr.]M.rMr. Smith[pers0503.ocp] was gone to the Same Place he [ſaid | said]ſaidsaid he did, I
[aſkd | asked]aſkdasked how then did he expect to be introduced there. he [replyd | replied]replydreplied
that [M.r | Mr.]M.rMr. Hawley[pers0021.ocp] was [imployd | employed]imploydemployed[above] appointedappointed to introduce him. [& | and]&and they [Suppoſd | supposed]Suppoſdsupposed
that [M.r | Mr.]M.rMr. Hawley[pers0021.ocp]s long Acquaintance with, and [Intereſt | interest]Intereſtinterest in
the Indians there, was Such that there would be no Difficulty
in removing [M.r | Mr.]M.rMr. Smith[pers0503.ocp]. However the [Com̅iſ | commissioners]Com̅iſs.rscommissioners[org0095.ocp] had [ordred | ordered]ordredordered them
not to make an open Breach in the Sight of the Indians. I
Supposed by his Reply that he did not [underſtand | understand]underſtandunderstand so much of the
Affair as I did, which I [wondred | wondered]wondredwondered at, Since there had been So much
talk in [y.e | the]y.ethe Country about their Appearing in Opposition to me [&c. | etc.]&c.etc.
after [M.r | Mr.]M.rMr. Smith[pers0503.ocp]'s return he told me he [beleived | believed]beleivedbelieved [M.r | Mr.]M.rMr. [Moſeley | Mosely]MoſeleyMosely[pers1025.ocp] had
been greatly [imposd | imposed]imposdimposed upon. that he expected two or three hundred
Sterling [inſtead | instead]inſteadinstead of one, and [M.r | Mr.]M.rMr. Smith[pers0503.ocp] [tho't | thought]tho'tthought, if He ([M.r | Mr.]M.rMr. [Moſely | Mosely]MoſelyMosely[pers1025.ocp])
had [diſcourſed | discoursed]diſcourſeddiscoursed with the [Com̅iſsrs | commissioners]Com̅iſsrscommissioners[org0095.ocp] before he had [manifeſted | manifested]manifeſtedmanifested
to [M.r | Mr.]M.rMr. Forbes[pers0195.ocp], his [Willingneſs | willingness]Willingneſswillingness to accept, he never[ wod | would] wodwould have
accepted, of [y.e | the]y.ethe [Miſsion | mission]Miſsionmission. I have [entertaind | entertained]entertaindentertained no uncharitable [tho'ts | thoughts]tho'tsthoughts
of [M.r | Mr.]M.rMr. Hawley[pers0021.ocp] in [y.s | this]y.sthis Affair; he acted in the dark as a Servant to
his [Imployers | employers]Imployersemployers; and I have good [reaſon | reason]reaſonreason to think that he has re-
-flected with much [Regrett | regret]Regrettregret, that he was [Inſtrumental | instrumental]Inſtrumentalinstrumental to remove
so pious learned [above] [& | and]&and well [accompliſhed | accomplished]accompliſhedaccomplished[& | and]&and well [accompliſhed | accomplished]accompliſhedaccomplished a man as [M.r | Mr.]M.rMr. Smith[pers0503.ocp] from his Service among that
poor [pp. | people]pp.people, for whom he had conceived a great Affection, and likely
he may [regrett | regret]regrettregret the [needleſs | needless]needleſsneedless Expence of So much of [Chriſts | Christ's]ChriſtsChrist's money,
not only in his [needleſs | needless]needleſsneedless Journey but in keeping [M.r | Mr.]M.rMr. Bowman[pers0090.ocp]
and [M.r | Mr.]M.rMr. Rice[pers0441.ocp] So long in half pay. If the Indians had not been
So long without any Teacher among them, excepting my
Woolley[pers0041.ocp] in the Capacity of School [Maſter | master]Maſtermaster (Which if I remember
right, was towards three years after [M.r | Mr.]M.rMr. Bowman[pers0090.ocp] left them,
and they also had not known that the Indians were well [ſupplied | supplied]ſuppliedsupplied,
before they moved at all to get a [Miſsy | missionary]Miſsymissionary, their Zeal in this matter
might have gained the Charity of all, and [Eſcaped | escaped]Eſcapedescaped the [Cenſures | censures]Cenſurescensures which
they have [ſuffered | suffered]ſufferedsuffered by it —
This imperfect [acco.t | account]acco.taccount is according to the [beſt | best]beſtbest of my [Rememberance | remembrance]Rememberanceremembrance
in too much [haſt | haste]haſthaste.
I am not able with any Certainty to come at what I [rec.d | received]rec.dreceived
of the [Boſton | Boston]BoſtonBoston [Com̅iſsrs | Commissioners]Com̅iſsrsCommissioners[org0095.ocp] towards [M.r | Mr.]M.rMr. Occom[pers0030.ocp]s Support while he
was with me, as my Book of [Accots | accounts]Accotsaccounts at [y.t | that]y.tthat Day was Small, and
I thought nothing of any future use for it when the [accts | accounts]acctsaccounts
were all Settled — however I [beleive | believe]beleivebelieve the [Com̅iſsrs | commissioners]Com̅iſsrscommissioners[org0095.ocp] paid all the
[Accots | accounts]Accotsaccounts [w.c | which]w.cwhich I Sent them. ['till | 'til]'till'til I was perfectly tired of applying to
them, and was fully convinced that I could [eaſier | easier]eaſiereasier get a Support
for him by begging of a few well [diſposed | disposed]diſposeddisposed [perſons | persons]perſonspersons than by [ſuch | such]ſuchsuch
a Tedious dependance upon them, and So I found it by [Exper
­eince | exper
when I made the Trial.
[M.r | Mr.]M.rMr. Occom[pers0030.ocp] was never [lookd | looked]lookdlooked upon as their [Schollar | scholar]Schollarscholar nor under
their [Controul | control]Controulcontrol — perhaps if he had So been they might have made
him more their Care. Their Approbation was not [ſought | sought]ſoughtsought, nor
did I ever [under Stand | understand]under Standunderstand, they ever [deſired | desired]deſireddesired or expected it, when
he went from me to take [M.r | Mr.]M.rMr. Horton[pers0262.ocp]s place on the Island[place0129.ocp]
After the [Commiſsirs | commissioners]Commiſsirscommissioners[org0095.ocp] had done what they did for him, (which
was the greater part of his Support for Several years) I [applyd | applied]applydapplied
to our [Aſsociation | association]Aſsociationassociation[org0150.ocp], who made a Collection among [themſelves | themselves]themſelvesthemselves
for my [Aſsiſtance | assistance]Aſsiſtanceassistance [there in | therein]there intherein — but as our [Aſsoc.n | association]Aſsoc.nassociation[org0150.ocp] are Appointed
to meet at [M.r | Mr.]M.rMr. Williams[pers0039.ocp]'s this week, I will mention the
Affair to them, and [tranſmitt | transmit]tranſmitttransmit to you what light they
can give. It may be they have Some Records of Facts, as it
was by their advice that I [firſt | first]firſtfirst made Application to the [Com̅iſ | commissioners]Com̅iſs.rscommissioners[org0095.ocp]
And I think it w[gap: tear]
the Ministry — [illegible][gap: tear]
that the [Com̅iſsrs | commissioners]Com̅iſsrscommissioners[org0095.ocp] m[gap: tear]
the Island[place0129.ocp] — The [gap: tear]
Island[place0129.ocp] I never tho[gap: tear]
the Extraordinary Ex[gap: tear]
there, as he was far[illegible][gap: tear]
to Entertain all forig[gap: tear]
and many White people [gap: tear]
him and his School, [& | and]&and m[gap: tear]
not [above] yetyet been wont to [Shew | show]Shewshow [gap: tear]
His Labours there were gr[gap: tear]
want of a Support, and I [gap: tear]
not in [y.e | the]y.ethe Power of my Han[gap: tear][guess (ivys): d]d
Honour Which God put upon [gap: tear]
useful among those poor Crea[gap: tear][guess (ivys): tures]tures
-[ſate | sate]ſatesate all, and quiet his mind un[gap: tear]
I have wrote [yo | you]yoyou as [honeſt | honest]honeſthonest Acc[gap: tear]
will make none but a good [gap: tear]
to [haſten | hasten]haſtenhasten as the Bearer is [juſt | just]juſtjust[gap: tear]
my dear Sir.

[You.r | Your]You.rYour [B.r | brother]B.rbrother [&C | etc.]&Cetc.

P.S. I will write [M.r | Mr.]M.rMr. Peck[pers0032.ocp] and [deſ | des]deſdes[gap: tear]
long it was after [m.r | Mr.]m.rMr. Bowman[pers0090.ocp] left [gap: tear]
Sent [M.r | Mr.]M.rMr. Smith[pers0503.ocp] — I have yet had no [gap: tear]
Oliver[pers0031.ocp] Wrote but [y.t | that]y.tthat [W.c | which]W.cwhich [y.o | you]y.oyou gave me[gap: tear]
I Shall Send to [M.r | Mr.]M.rMr. Peck[pers0032.ocp] for it by this [gap: tear]
[Cap.t | Capt.]Cap.tCapt. [Langſon | Lanson]LangſonLanson[pers0319.ocp]

[note (type: editorial): Blank page.]
Windham Association
The Windham Association was a group of Congregationalist ministers in eastern Connecticut who examined and ordained ministers in the area beginning in the early part of the 18th century. Documents confirm that in July of 1757, Wheelock convened a meeting of the Association at his house in Lebanon to examine Occom in preparation for his ordination, which did not happen until two years later, under the aegis of the Long Island Presbytery. In July 1757, the Association consisted of ministers who were all associates of Wheelock: Solomon Williams of Lebanon, Benjamin Pomeroy of Hebron, Nathan Strong of New Coventry, Stephen White of Windham, and Samuel Moseley of Hampton. We have little information about the Association's activities besides the fact that Wheelock convened it to advance his "great design," and saw the value of a public association that could lend credibility to his School, which was a private organization without a charter. Thus, in the summer of 1764, he petitioned for and organized a Connecticut Board of Correspondents of the Society in Scotland for Propagating Christian Knowledge, composed mainly of the members of the Windham Association.
The Company for Propagation of the Gospel in New England and the parts adjacent in America
The Company for Propagation of the Gospel in New England and the parts adjacent in America was a missionary society active in America from 1649 until 1786. It was first called the "New England Company" in 1770. Most secondary literature uses that name for convenience and to distinguish it from other missionary societies. The company was first chartered in 1649 as the "President and Society for the Propagation of the Gospel in New England," largely in response to John Eliot's missionary efforts. After the Restoration (1660), it was rechartered as the "Company for Propagation of the Gospel in New England and the parts adjacent in America." The New England Company was very powerful and influential, in large part because it was a coalition between Anglicans and Dissenters. It supported a range of missionaries from the Mayhews to the Sergeants to Moor's alumnus Samuel Kirkland. After the Revolution, the New England Company refocused its attentions on New Brunswick and Canadian Indians. Wheelock had a very rocky relationship with the New England Company. Initially, it supported Wheelock's efforts. The Company funded Occom's education at Moor's and paid him a small salary during his time among the Montauketts. However, from 1765 onwards, its relationship with Wheelock rapidly deteriorated. The Company opposed the fundraising tour of Great Britain and went so far as to interfere with it by sending a widely circulated letter to England questioning Occom's background. The New England Company also interferred with Titus Smith's mission to Onaquaga by sending a rival missionary, Mr. Moseley, and stealing Titus' interpreter, Elisha Gunn. In 1767 it formally withdrew its financial support from Wheelock on the grounds that the fundraising tour had raised sufficient money. It is unclear what led the New England Company to suddenly change its stance towards Wheelock. Perhaps it wanted exclusive power over missionary distribution in New England, or perhaps it was thought that focusing on education over numbers in the field was counterproductive. Most secondary sources have conflated the New England Company's Boston Board and the Society in Scotland for Promoting Christian Knowledge's Boston Board, an easy mistake to make since both are sometimes referred to as the Boston Board and both vigorously opposed Wheelock. Any secondary source's statement about either should be carefully researched.

Lebanon is a town located in the state of Connecticut southwest of the town of Hartford. The land that became Lebanon was inhabited at least 10,000 years ago based on the archeological record. By the 1600s, the land was permanently inhabited by the Mohegan Indians, who used the area primarily for hunting. Lebanon was officially formed in 1700 when English settlers consolidated a number of land tracts, including several land grants by the Connecticut General Assembly and lands purchased from the Mohegans. However, these purchases were controversial. In 1659, the Mohegans entrusted their reserve land to Major John Mason, and in the following year, Mason transferred this land to the Connecticut colonial government with the understanding that there would be enough land left for the Mohegans to farm. The Mohegans claimed that they never authorized a transfer to the colonial government and only Mason’s heirs were entrusted with their land. In 1662, Connecticut, which included the Mohegan land that had been entrusted to the Masons, was incorporated by a royal charter. Based on this charter, the colony argued that the land was now the property of the government. In 1687, the colony began granting the Mohegan land to townships, and in 1704 the Masons petitioned the Crown on behalf of the Mohegans, claiming that such transfers of land to townships were illegal. Between the years of 1705 and 1773 legal disputes and controversies persisted, finally ending in a verdict by the Crown against the Mohegans. In 1755, Wheelock received property and housing in Lebanon that he would use as his house and school. While Lebanon was originally incorporated as a part of New London County in 1700, in 1724 it became a part of New Windham, before once again becoming a part of New London County in 1826. Lebanon was central to the American Revolution with half of its adult population fighting for the colonists and hundreds of meetings convened in the town for the revolutionary cause.


The first English immigrant to settle on a peninsula in a harbor on the northeastern coast of North America the local Algonquin Indians called "Shawmet" was William Blackstone in 1629. A year later, John Winthrop arrived with a group of English Puritans and other settlers and named the area Boston after his hometown in Lincolnshire, England. The colony quickly developed representative political institutions that would help shape a democratic nation. Over the next few centuries, Boston emerged as an intellectual and educational center, and, because of its excellent harbor, became a leading commercial hub and a primary port for North America. It is the capital and largest city of the Commonwealth of Massachusetts, and the largest city in New England. Boston was the home for the Boards of Commissioners of several overseas religious societies who sent missionaries throughout the colonies in the 18th century, and was the site of many important events of the American Revolution.


Onaquaga (more than 50 different spellings have been documented) was a cosmopolitan Indian town on the Susquehanna River, now the site of the town of Windsor, New York. It was initially established as an Oneida settlement by those seeking an alternative to the power politics of Kanawalohale, the new chief village of the Oneidas, and Old Oneida, the former capital. However, from the end of the 17th century onwards it became an immigration destination for displaced Indians from a wide range of tribes. Yet, from the late 1760s onward, Onaquaga’s cosmopolitan composition proved to be its undoing. The community was fragmented by disputes over the extent and the proper style of Christian practice, with Sir William Johnson and Joseph Brant (who owned a farm at Onaquaga) urging Episcopalianism and the New England Company urging Congregationalism. An influx of Mohawk immigrants in the years after the 1768 Fort Stanwix treaty led the inhabitants of Onaquaga to side with the Crown in the Revolution, rather than with the colonies as most Oneida towns did, and it became Joseph Brant’s base of operations. The town was destroyed by the Continental Army in 1778 as part of the wave of violent retaliation for British and Indian attacks on frontier communities that culminated in General Sullivan’s ravaging of Cayuga and Seneca territory. The area was resettled by Americans after the Revolution.

Long Island

Long Island is an island located in southeast New York State. In 1824, historian Silas Wood claimed that 13 different tribes inhabited the island when the Dutch and English arrived in 1639: the Canarsie, the Rockaway, the Matinecock, the Merrick, the Massapequa, the Nissequoge, the Secatoag, the Seatuket, the Patchoag, the Corchaug, the Shinnecock, the Manhasset, and the Montaukett. This is the commonly accepted tribal history of Long Island, and Wood’s theory is taught in New York textbooks today. Yet, in 1992, historian John Strong challenged this dominant narrative, arguing that tribal systems did not develop on Long Island until after Europeans arrived. Based on Dutch and English colonists’ accounts, the Algonquian communities on western Long Island likely spoke the Delaware-Munsee dialect and those to the east spoke languages related to the southern New England Algonquian dialects. These indigenous peoples organized themselves by language and kinship, but beyond village systems and the occasional alliance, there existed no formal tribal structure. Rather, internal structures arose among the Montauks, the Shinnecocks, the Poospatucks, and the Matinnocks to cope with English settlers, and became integral to these peoples’ survival. Although new diseases and land negotiations severely encroached on the freedom of Long Island’s Native population, these groups that developed tribal structures retain a sense of community today. By the 18th century, much of the island had fallen into the hands of the English, who were the sole European power on Long Island once the Dutch relinquished their claims to the land after the second Anglo-Dutch War in 1664. During the Great Awakening of the 18th century, Occom spent 12 years serving as a missionary to the Montaukett Indians of Long Island, along with Presbyterian minister Azariah Horton. Today, the western half of the island is densely populated due to its proximity to Manhattan, and its eastern half is mainly devoted to resort towns. The Shinnecocks and the Poospatucks retain autonomous reservations on Long Island.

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.

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.

Marshall, John
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.

Salter, Richard
Smith, Titus

Titus Smith was a Yale graduate whom Wheelock trained and ordained as a missionary and sent to the Six Nations with the 1765 mission. Together with Theophilus Chamberlain, a Yale student with whom he was examined and ordained, Smith led the band of newly-examined schoolteachers and ushers into the Six Nations to set up day schools. After Ebenezer Moseley replaced him, Smith retired from the missionary life and became an itinerant preacher in Connecticut until 1768, when he converted to Sandemanianism and was re-ordained. Because of his religion (Sandemanians opposed violence), as well as his Tory politics, Smith found himself in danger when the Revolution broke out. His family fled to Long Island, and from there to Halifax, Nova Scotia, where Smith lived out his remaining years.

Shaw, Nathaniel

Captain Nathaniel Shaw was one of the wealthiest merchants in New London during the mid-18th century. In the early 1730s, after building a fortune through sea trade with Ireland, he settled in New London to oversee his business. Captain Shaw was sympathetic to the Company for Propagation of the Gospel in New England and the Parts Adjacent in America (often called the New England Company), and assisted them by transmitting money to Samson Occom in the 1750s, when the New England Company was providing him with financial support. Captain Shaw also had a private trade relationship with Occom, and sold him many household supplies and much of the equipment for his house at Mohegan. However, while Occom was in England (late 1765-mid 1768), Shaw refused to supply Mary Occom with goods, which put her in severe straits. Eleazar Wheelock hypothesized that Shaw was lashing out at Mary over Samson’s stance in the Mason Case, which, along with other circumstances, had turned the New England Company vehemently against Wheelock and Occom. However, it is perhaps more likely that Shaw refused to supply Mary because Wheelock had shown no indication that he planned to pay Occom’s debts (see 768114). During the Revolution, Captain Shaw and his son Nathaniel Shaw Jr., who took over much of the business around 1763, were noted patriots. They opened their mansion to wounded sailors, as well as to George Washington himself, helped to organize New London’s participation in the war, and turned their merchant ships into a privateering fleet.

Moseley, Ebenezer

Ebenezer Moseley was a New England Company missionary and a captain in the Connecticut militia during the Revolution. His father, Samuel Moseley, was a minister in Windham, CT, and a supporter of Eleazar Wheelock. It initially appeared that Ebenezer would follow in his father’s footsteps. He graduated from Yale in 1763, was licensed to preach in 1765, and was ordained in 1767 in preparation for a mission to Onaquaga, an Oneida village, under the auspices of the New England Company. Moseley’s mission to the Onaquagas represented yet another front in the New England Company’s war with Eleazar Wheelock. The New England Company had sporadically hosted missionaries in Onaquaga between the 1740s and early 1760s, and clearly considered the town its turf. Wheelock had sponsored Joseph Woolley (Delaware) as a schoolmaster there in 1765, during which time the promising young man had fallen ill and died. Wheelock thought that he, too, had a claim to Onaquaga. In 1766, Wheelock approached the New England Company and, in his mind, secured permission to send Titus Smith, a young Yale graduate, as a missionary. Adding insult to injury, he hired Elisha Gunn, an NEC interpreter, to accompany Smith (interpreters were in high demand, and were yet another point of conflict between the NEC and Wheelock). The New England Company retaliated by sending Ebenezer Moseley to Onaquaga, where he picked up Gunn’s contract, leaving Smith without an interpreter. Moseley was accompanied and introduced by Gideon Hawley, who had been a long-time missionary among the Onaquagas in the 1740s and 50s. Titus Smith had no choice but to return home. Moseley served at Onaquaga until 1773, when he returned home, married, and became a local merchant. He enlisted in the Connecticut militia when the Revolution broke out and led troops at the Battle of Bunker Hill. By the time he retired from the militia in 1791, he had advanced to the rank of captain. Between 1776 and 1806, Moseley was a regular representative in the Connecticut legislature, and he oversaw the 1786 incorporation of Hampton as an independent town from Windham. In 1788 he was made a deacon in his father’s church.

Oliver, Andrew

Andrew Oliver was an influential Boston merchant and politician, who was a member of several societies that funded Eleazar Wheelock, including the Boston Board of the New England Company (treasurer) and Massachusetts General Assembly (secretary). Oliver played an important political role in pre-Revolutionary Massachusetts and, as a firm advocate of Indian missions, attended multiple conferences with Indian tribes. He believed that Anglican and Dissenter missionaries and societies could cooperate, and after Oliver and Wheelock were introduced in 1756, Oliver helped Wheelock access funding from the New England Company, the Massachusetts Assembly, and the Boston Board of the Society in Scotland for Propagating Christian Knowledge. Their relationship deteriorated, however, when the London Board of the New England Company turned against Wheelock late in 1765. Wheelock became aware of the London Board’s change of heart through the “Oliver letter,” a letter purportedly written by Oliver (actually written by Ebenezer Pemberton) that was “injurious” to the characters of Wheelock, Whitaker, and Occom. In 1765, Wheelock also lost his funding from the Massachusetts Assembly. It is unclear what role Oliver played in these events. On the one hand, the breach between Wheelock and the New England Company coincided with the collapse of Oliver’s political career over his attempts to enforce the Stamp Act. Oliver may have been too preoccupied to be involved in the London Board’s change of heart; after all, Boston mobs were burning him in effigy. On the other hand, if Oliver was not involved, it is more difficult to explain why his correspondence with Wheelock ended abruptly in 1767 or why Wheelock lost funding from the Assembly and the London Board at the same time. Oliver would be the obvious link; but of course, Wheelock had many detractors in Boston and another explanation is certainly possible.

Agwirondongwas, Gwedelhes

Gwedelhes Agwirondongwas, also known as Good Peter, was an Oneida Christian leader who played a prominent role at Onaquaga (a composite Haudenosaunee, or Iroquois, town in Oneida territory) throughout the second half of the eighteenth century. He received missionaries from Eleazar Wheelock and worked with Samuel Kirkland, a Moor’s alumnus who conducted a mission to the Oneidas from 1766 until his death in 1808. Elihu Spencer, a Yale-educated Anglo-American missionary, converted Good Peter to Christianity in 1748 and taught him to read and write Mohawk (a language very similar to Oneida). By 1757, Peter was preaching and leading services among the Oneidas. Along with Isaac Dakayenensere, another Oneida Christian leader, Good Peter sought missionaries (and, more especially, husbandry aid) from Eleazar Wheelock. He carried messages for General Schuyler during the Revolution, and was imprisoned by the British. After the Revolution, he worked vigorously to oppose illegal Oneida land sales and general exploitation by the state of New York. Good Peter worked closely with Samuel Kirkland throughout his mission and served as one of his deacons, even though he was cognizant of and opposed Kirkland’s role in promoting illegal land sales.

Gunn, Elisha

Elisha Gunn was a gunsmith who resided in Onaquaga for a number of years and served as an interpreter for several different missionary societies. Although he was a well-known interpreter in missionary circles, there is little information about him. He is identified as a resident of Montague, MA, where his three children were born, but he and his family seem to have spent much of the 1760s living in Onaquaga. It is unclear where Gunn learned Haunenosaunee (Iroquois) languages, but his services were certainly in high demand: he was the interpreter over whom the Connecticut Board of the SSPCK and the Boston Board of the New England Company clashed in 1765. One of Wheelock's main goals was to train missionaries who could serve as their own interpreters, because he believed that existing interpreters were too scarce, too expensive, and too untrained in theology. What little we know of Gunn certainly supports Wheelock's arguments. He seems to have been one of the few available interpreters (if not the only one), his services cost the New England Company £50 sterling a year (more than three times Occom's salary at the same time), and his surviving letters show a reliance on extremely phonetic spelling and suggest a lack of formal education. NB: One genealogical website puts Gunn's birth year at 1723, a decade earlier. It would be easy for a researcher to mix 1723 and 1733, especially if the record is poorly written, and neither year is unreasonable.

Hawley, Gideon

Gideon Hawley was born in Stratford (Bridgeport) CT, the son of Gideon, a descendant of Joseph Hawley, who immigrated to America in 1629, and Hannah Bennett, daughter of Lieutenant James Bennett of Stratford. Hawley's mother died at his birth, and his father died when he was three; he was raised mostly by his older brother. A very good student, Hawley graduated from Yale College in 1749 and was liscensed to preach by the Fairfield East Association. Sponsored by the Company for Propagation of the Gospel in New England and the Parts Adjacent in America (the New England Company), Hawley accepted a position as schoolteacer in Stockbridge in 1752, under the supervision of the noted theologian Jonathan Edwards, who was a preacher to whites and Housatonic Indians in the region. But because of the contentious politics in Stockbridge, Hawley accepted the NEC's offer to take over the mission among the Six Nations on the Susquehanna, in the multi-tribal town of Onaquaga, where Elihu Spencer has served five years before as missionary. Hawley was ordained in 1754 and acted successfully as missionary and interpreter, but was forced to leave in May 1756 during the hostilities of the French and Indian War. He returned to Boston and accepted a commission as chaplain to Colonel Richard Gridley's regiment, but resigned because of illness. The NEC then sent him to the large plantation of Mashpee Wompanoags at Plymouth, MA, who approved of him and requested his permanent appointment in 1758. Hawley was a staunch supporter of traditional tribal land ownership and Indian rights; the Mashpees enlisted his help in petitioning the Massachusetts General Court for their rights to self-government. During the Revolution, Hawley did not enlist in order to protect the tribe, and in 1789, he succeeded in abolishing Masphee as a "district" subject to state rule and served as the only resident overseer and treasurer until 1795. He opposed the mixing of whites and Indians, as in Stockbridge, which ultimately disenfranchised and drove out the Indians, but insisted the Mashpee Wampanoags learn English, the only language in which he preached, and practice agriculture. He married Lucy Fessenden in 1759; they had five children, four of whom lived to maturity. Their youngest son graduated from Harvard in 1792. Lucy died in 1777 and at age 50, Hawley remarried Mrs. Elizabeth Burchard in 1778, a widow twice over with a large estate. He died beloved and respected by the Mashpee Wampanoags, whose village he helped to sustain.

Woolley, Joseph

Joseph Woolley was a Delaware who died of consumption while keeping school at Onaquaga. He came to Wheelock in 1757 as a replacement for John Pumshire, and although Wheelock labeled him as "fit for college" in late 1761, he never attended. In the fall of 1764, Joseph went to the Six Nations with Kirkland to learn the Mohawk language and keep school, and in March 1765, he was officially approved as a schoolmaster and returned to Onaquaga to teach. He was very popular there, but died unexpectedly in late November 1765. Joseph was engaged to Hannah Garrett, who later married David Fowler, but a letter from David (765302.2) suggests that Joseph may also have pursued Amy (David's object of interest before Hannah).

Horton, Azariah

Azariah Horton was an Anglo-American missionary who conducted a 10-year mission (1741-1751) to the Montauketts and Shinnecocks of Long Island before being replaced by Samson Occom in 1750. After graduating from Yale in 1735 and briefly preaching in Turkey, NJ, Horton was ordained and commissioned by the New York (later New Jersey) Board of the Society in Scotland for Propagating Christian Knowledge (SSPCK) to serve as a missionary on Long Island. His territory was extensive: in addition to the Montauketts and the Shinnecocks, Horton ministered to Indian tribes on the Wyoming and Delaware rivers where the Brainerd brothers were later quite successful. Horton kept a diary during the first three years of his mission (1741-1744) in which he records his extensive travels between sites. By the late 1740s, however, he was residing solely at Shinnecock and spending almost all of his time there. Perhaps his health had decayed and he was unable to travel, or perhaps he had simply given up on his mission (the sources are unclear). Whatever the cause, his neglect left the Montauketts ripe for Samson Occom’s missionary efforts. Horton encouraged Occom’s ministry, and the two stayed in contact (Occom visited him at least once, in 1760). However, when Horton retired, the SSPCK retired his mission with him. They believed that it was a fairly fruitless enterprise, which is likely at least part of the reason why they were disinclined to pay Occom for his efforts. After leaving Montauk, Horton became the pastor at Bottle Hill, NJ (sometimes described as South Hanover). He retired of his own volition in October 1776 and moved to live with his son in Chatham, NJ, where he died in 1777 after being exposed to smallpox while ministering to the dead and dying in George Washington’s army.

Williams, Solomon

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).

Peck, Moses

Watchmaker Moses Peck took collections for Occom, and Wheelock had an account with him that involved shipping items to Lebanon and debits/credits for funding Occom. It is possible that Peck was Occom’s credit source in Boston. He was enthusiastic about and involved in the Indian education mission, and offered Wheelock advice about how to deal with Anglicans. Wheelock had Peck print his brief defense of Occom to counter the London Society’s rumors. Peck paid to send his son Elijah to school with Wheelock, although Elijah eventually failed his graduation examinations.

Fundraising Tour of Great Britain
After many months of planning and shifting personnel, Occom, accompanied by the minister Nathaniel Whitaker, sets sail in December 1765 for a two-and-a-half year tour of England and Scotland in order to solicit contributions to Wheelock’s Indian Charity School and missionary efforts. Introduced to aristocrats and prominent clergy by the minister George Whitefield, Occom preaches many sermons, travels widely, and collects a large sum of money.
Occom’s Mission to the Montauketts
After being released from his studies in the summer of 1749 because of acute eyestrain, Occom goes on a fishing expedition to Montauk, Long Island and decides to establish a school there and become a missionary to the Montaukett Indians. He serves in that role for 12 years.
Document Summary

People identified in this document:

id Text in document Role in header Authorized Name
pers0037.ocp M. r Mr. Whitaker recipient Whitaker, Nathaniel
pers0356.ocp Marſhal Marshall mentioned Marshall, John
pers0030.ocp M. r Mr. Occom mentioned Occom, Samson
pers0033.ocp Saltar mentioned Salter, Richard
pers0503.ocp Smith mentioned Smith, Titus
pers0477.ocp Shaw mentioned Shaw, Nathaniel
pers1025.ocp M. r Mr. Moſely Mosely mentioned Moseley, Ebenezer
pers0419.ocp good Peter mentioned Agwirondongwas, Gwedelhes
pers0503.ocp M. r Mr. Smith mentioned Smith, Titus
pers0031.ocp M. r Mr. Oliver mentioned Oliver, Andrew
pers0182.ocp M. r Mr. Eliot mentioned Elliot
pers0020.ocp M. r Mr. Gunn mentioned Gunn, Elisha
pers0195.ocp M. r Mr. Forbes mentioned Forbes
pers1025.ocp M. r Mr. Moſeley Mosely mentioned Moseley, Ebenezer
pers0021.ocp M. r Mr. Hawley mentioned Hawley, Gideon
pers0090.ocp M. r Mr. Bowman mentioned Bowman
pers0441.ocp M. r Mr. Rice mentioned Rice
pers0041.ocp Woolley mentioned Woolley, Joseph
pers0262.ocp M. r Mr. Horton mentioned Horton, Azariah
pers0039.ocp M. r Mr. Williams mentioned Williams, Solomon
pers0032.ocp M. r Mr. Peck mentioned Peck, Moses
pers0090.ocp m. r Mr. Bowman mentioned Bowman
pers0031.ocp Oliver mentioned Oliver, Andrew
pers0319.ocp Cap. t Capt. Langſon Lanson mentioned Lanson

Places identified in this document:

id Text in document Authorized Name
place0122.ocp Lebanon Lebanon
place0182.ocp Onohaquagee Onaquaga Onaquaga
place0013.ocp Boſton Boston Boston
place0129.ocp the Island Long Island
place0129.ocp the Island Long Island
place0129.ocp Island Long Island

Organizations identified in this document:

id Text in document Authorized Name
org0095.ocp that Board The Company for Propagation of the Gospel in New England and the parts adjacent in America
org0095.ocp Com̅iſs.rscommissioners The Company for Propagation of the Gospel in New England and the parts adjacent in America
org0095.ocp Com̅iſsrscommissioners The Company for Propagation of the Gospel in New England and the parts adjacent in America
org0095.ocp BoſtonBoston Com̅iſsrsCommissioners The Company for Propagation of the Gospel in New England and the parts adjacent in America
org0095.ocp Commiſsirscommissioners The Company for Propagation of the Gospel in New England and the parts adjacent in America
org0150.ocp our Aſsociationassociation Windham Association
org0150.ocp our Aſsoc.nassociation Windham Association

Dates identified in this document:

Standard Form Text
1766-10-13 OctrOctober 13. 1766
1766-07-23 July 23.d23rd

Regularized text:

Type Original Regularized
modernization M.r Mr.
variation Marſhal Marshall
modernization 23.d 23rd
modernization refreſhed refreshed
modernization cauſed caused
variation rejoyce rejoice
modernization kindneſs kindness
modernization Deſign design
variation in close enclose
modernization Meſsrs Messrs.
modernization Atteſtations attestations
modernization adviſe advise
modernization myſelf myself
modernization Moſely Mosely
variation Onohaquagee Onaquaga
variation Supplyed supplied
modernization y.t that
variation Paarty party
modernization deſire desire
modernization Meſsenger messenger
modernization Abuſive abusive
modernization Repreſentations representations
modernization Diſtance distance
modernization leaſt least
modernization Boſton Boston
modernization aſked asked
modernization preſent present
variation imploy employ
variation imployed employed
variation Miſseonaries missionaries
modernization Miſsion mission
modernization Moſeley Mosely
variation in vited invited
variation Shewed showed
modernization ſaid said
variation aſkd asked
variation replyd replied
variation imployd employed
variation Suppoſd supposed
modernization Intereſt interest
variation ordred ordered
modernization underſtand understand
variation wondred wondered
modernization y.e the
modernization &c. etc.
variation beleived believed
variation imposd imposed
modernization inſtead instead
modernization diſcourſed discoursed
modernization manifeſted manifested
modernization Willingneſs willingness
variation entertaind entertained
modernization y.s this
variation Imployers employers
modernization reaſon reason
variation Regrett regret
modernization Inſtrumental instrumental
modernization accompliſhed accomplished
variation regrett regret
modernization needleſs needless
modernization Chriſts Christ's
modernization Maſter master
modernization ſupplied supplied
modernization Eſcaped escaped
modernization Cenſures censures
modernization ſuffered suffered
modernization beſt best
variation Rememberance remembrance
variation haſt haste
variation beleive believe
variation 'till 'til
modernization eaſier easier
modernization diſposed disposed
modernization perſons persons
modernization ſuch such
variation Exper
variation lookd looked
variation Schollar scholar
variation Controul control
modernization ſought sought
variation under Stand understand
modernization deſired desired
modernization Aſsociation association
modernization themſelves themselves
modernization Aſsiſtance assistance
variation there in therein
variation tranſmitt transmit
modernization firſt first
variation Shew show
modernization ſate sate
modernization honeſt honest
modernization haſten hasten
modernization juſt just
modernization You.r Your
modernization &C etc.
modernization deſ des
modernization m.r Mr.
modernization Cap.t Capt.
variation Langſon Lanson

Expanded abbreviations:

Abbreviation Expansion
Octr October
N. New
& and
acco.t account
Miſsy missionary
Miſy missionary
Sterlg Sterling
Com̅iſ commissioners
tho't thought
Com̅iſsrs commissioners
wod would
tho'ts thoughts
pp. people
rec.d received
Com̅iſsrs Commissioners
Accots accounts
accts accounts
w.c which
Commiſsirs commissioners
applyd applied
Aſsoc.n association
yo you
B.r brother
W.c which
y.o you

This document's header does not contain any mixed case attribute values.

Summary of errors found in this document:

Number of dates with invalid 'when' attributes: 0
Number of nested "hi" tags: (consider merging the @rend attributes, or using other tags) 0
Number of tags with invalid 'rend' attributes: 0 (out of 80)
Number of people/places/organizations with unknown keys: 0 (out of 60)
Number of "add" tags with unknown 'place' attributes: 0 (out of 3)
Mixed case attribute values in header (potential error): 0 (out of 165)
HomeEleazar Wheelock, letter, to Nathaniel Whitaker, 1766 October 13
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