USA > Connecticut > Tolland County > Columbia > The story of Columbia > Part 3
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Prior to the year 1714, due to an obvious deterioration in the lives and characters of the people, described as quarrelsomeness, drunkenness, lying and slander, the General Assembly of Connecticut passed special resolutions. The General Association of Churches was called upon to inquire into this religious indifference and immorality which threatened to ruin the land. The ministers reported in 1715 that they found a lack of Bibles in the homes, lack of worship, and that tale-bearing, defamation, contempt of law and intemperance abounded. The legislature then ordered all judges and jus- tices of the peace to be strict and to enforce all laws for the suppression and punishment of immorality and irreligion; that selectmen and constables were to see to it that children should be educated, every householder was to obtain a Bible and other good books were to be distributed. Officers were bidden to make diligent search for breaches of education, profanity, lying, and tippling at unlicensed houses. This unfavorable condition of affairs was not strange in view of the demoralizing effect of the hardships of life and trouble with the Indians. But the pendulum of history was about to make its return to more favorable times.
There was soon a deepening seriousness here, and it is evidenced by the solemn church trial held at Lebanon Crank in 1738. "Dr. Timothy Huchisson, a young physician and member of that church, had recently been to a party (or a frolic as it was then called) with many other young persons, members of that church and society. He escorted Miss Martha Root, whom he carried behind him on a horse to which had been given the name of 'Old Groan'. At this frolic some things had taken place which called for severe reproof, and this was being given in the form of a sermon by Dr. Wheelock, May 20, 1738. It was customary then for men who were drowsy or weary with sitting to rise and stand up in their pews. It was while the doctor was thus standing that the irreverent conduct complained of took place." Thus wrote the Reverend Elliot Palmer to his nephew, Elbert C. Little, in 1888. He was particularly interested in a case of church disci- pline, and had consulted the ancient records of the North Church of Lebanon, written by the Rev. Mr. Wheelock. Mr. Palmer then put the record into verse, which, the compilers of the present volume find, follows closely Mr. Wheelock's account:
THE COST OF A SMILE
Being an account from the original manuscript of the trial of Dr. Timothy Huchisson, for irreverent conduct in the House of God, on a Sabbath Day in the year 1738. Reports very serious, indeed very trying,
For many a week through the place had been flying,
Concerning one H - - - , a youthful physician,
Who held in the town an honoured position.
Complaint had been made by some in the church That young Dr. H - - - had been found in the lurch,
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THE REVEREND ELEAZAR WHEELOCK
And so far gone astray that he needed the birch. So that good Pastor Wheelock his duty saw clear And the derelict doctor was called to appear, And the charges and specifications hear: So the day for the trial was set,
And the church and council together had met. The Doctor was there, And stern in the chair Sat good Pastor Wheelock. The court crier reads, And frankly not guilty Huchisson pleads, Wherefore, certain members being called, testified
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To the facts which the Doctor thus pleading denied. The first was John English, according to law, Who solemnly swore to the smile that he saw; It was on the twenty and first of last May, In the afternoon of the Sabbath day. I saw Dr. Huchisson in the act of a smile And the same he continued for some little while; Three or four minutes think it might be, At Dr. Wheelock he looked - I did sce. Thus John. Then Abagail E. testifies To facts which she saw with no little surprise, And with her own eyes. It was on the twenty and first of last May, In the afternoon of the Sabbath Day, That I saw Dr. Huchisson look for a while At some onc in the gallery, then visibly smile, And the same he continued for some little while. The testimony next given in, Concerning young Timothy Huchisson's sin, Ebenezer deposes, whosc surname is Wright, And throws on the fact of smiling more light. It was on the twenty and first of last May, In the afternoon of the Sabbath day, That I saw Dr. Huchisson visibly smile And the samc he continued for some little while. And the witness deposed still further, and said That the Doctor's face grew exceedingly red, The while Mr. Wheelock was preaching, until His eye caught the cyc of Jediah Bill. And while he was looking direct at Jediah, I saw his face turn just as red as the fire. What made you think, Sir, he was looking at Bill, Quoth the Court; Why, I thought, and I think so still. They turned cach to each, till their eyes met at least, When the smile of the Doctor was somewhat incrcas't. Next, Abagail Clark was called to the stand, And quickly did she obey the command.
It was on the twenty and first of May, In the afternoon of the Sabbath day. Saw Dr. H - - - stand in his place, Put his handkerchief to his face, And thus, by all that I could see, It seemed to be quite clear to me, And I'd no doubt it was the case, He covered o'er a smiling face.
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But, to be still more explicit,
'Twas the truth I did solicit, As he looked very narrowly To the opposite gallery, He turned a very little aft, And I perceived he smiled or laughed, As near as I can determine 'Twas toward the close of the sermon.
Here closed the testimony at the first meeting, which was held August 1st, 1738. The witnesses were then sworn, or, according to the record of the Moderator, the above evidences made oath or a solemn declaration to the truth of their testimony, in the following words, viz: You and each of you do solemnly declare, before God as you expect to give an account to Him at the great day, that the evidence which you have here given in is the truth, the whole truth, and nothing but the truth.
To all which Timothy Huchisson replies and says - Brethren, I surely did not know,
That my eyes had wandered so, As testimony seems to show.
Indeed, I am somewhat astonished,
That while being thus admonished,
I should look hither and thither:
I didn't know I looked any whither But as the Pastor of this flock -
Our Reverend Teacher, Mr. Wheelock.
I rose and stood up in my pew, Not that I might see anything new,
Or might the congregation view But that I might better attend And hear the sermon to the end. To laugh surely I had no disposition
Until Mr. Wheelock used this expression -
Their very horses to be delivered them, groaned, That on them such riders ever sat enthroned.
And it was a wonder of mercy to me That they did not themselves thus speed off free,
And their dancing, frolicking sets expel By throwing their abusive riders swift-hell.
When he remarked that our very horses groaned, It put me in mind 'a horse we had owned, And which we used to ride; we called him Old Groan Because when we rode him he used to grunt or groan. The young woman whom I carried to the frolick Laughed about him; said no doubt he had the cholic. As to my laughing, I wish you to believe it,
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I tried, as hard as ever I could to leave it, Had it been in my power, I certainly would, I did it, Moderator, as soon as I could. And now, as it was sudden, and came with a gush, Putting me in a flutter, my face in a flush, As it was accidental, and came with a rush: And because not allowed, and what I couldn't repress, Because involuntary, which I could not suppress, I ought not in public be obliged to confess. Now, when the speech of H - - - was through, And when the case was viewed anew. Some desired to let it drop. And all proceedings henceforth stop. Others thought 'twould be very wrong, He'd laughed so hearty and so long. Before the church in full session He ought to come, and make confession. But, as they could not all agree. Nor to compel, nor set him frec, They adjourn at length the meeting, Have a little friendly greeting : Then they part, once again to meet And try the matter to complete. Awhile the case it did remain.
In January came up again. The church, council, moderator. All were now again together.
The Doctor too was on the spot.
To wipe away the dreaded blot,
And as some members were agrieved,
More testimony was received. Noah Dewey at length arose, And did some other things disclose.
'Twas on the twenty first of May. Afternoon of the Sabbath day, I saw T. Huchisson stand upright Having his arms upfolded quite, And his face as it had been wont Turned to the gallery in front; And though he did not look on me, Yet he smiled or laughed I sec, And his face as friend Wright had said Appeared to me to be very red, So that I thought, indeed at first, He was just a-going to burst
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Into a ha ha laugh, the which I thought would be of law a breach, And I was just going to tell Two that sat by me, mark him well, So that we might his case present According to the law's intent, And thus might bring him face to face Before chief justice of the place, When lo, at once his face so red He covered o'er and bowed his head. I think the time I saw him laugh Not two minutes -- say one a half.
Question by Moderator, What do you mean by his laughing or smiling ? The same things said and the same things done, Testified Mr. Eddy Newcomb. Third witness - Mrs. Martha Negus.
Miss Root, whom to the frolick he carried, Had since to his friend Negus been married. She came by special request to the court, To tell what she knew or make her report. Requested to tell what passed on the road, She arose and certain facts in order showed. Returning, as we our way back did wend, Myself indeed and my medical friend, His horse groaned as we came to the frolic. I said I thought it a case of Cholic. He supposed the upheaving and jolting Was cause of what he called it his grunting, By clearing away the stones in the road And freeing himself of part of his load, He thought that the horse would no more complain, Nor very soon would he grunt again. But you see Doctor the horse is distressed, He must be inwardly very much pressed, And you should ever show yourself inelined To soften pain in brute as in human kind. Take my prescription, mentastrum steep long And give it to the nag quite strong. It may effect a genuine cure, It will not hurt him, that is surc, And if the horse should thus be cased, You Doctor must of course be pleased. Yea, you should be very grateful
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To think you'd been so successful, And should you thus subdue the pain, Increase of custom you may gain. Thus we merrily rode in state, Till we came to our picket gate, When our pleasant confab ended And I the granite block descended.
What was further said on the way, Deponent thinks not best to say. Council now have a little discussion Concerning the whole matter in question. First they examine the reason, to sec Whether the Doctor should now be set free. Questions in the outset seem to arise, Which should be discussed by heads clear and wise. 1. Whether the cause he assigns is the truc, Which has raised all this excitement and stew - Can this for all his laughing account ? Aint there something down deep at the fount Which has been long time seething and steeping, And which is cleansed only by sorrow and weeping ? 2. What allowance for offence shall be made When human frailty's considered and weighed ? And how much it lessens Doctor's offence When is shown on both sides the evidence, And when over against the whole of these We have presented on both sides the pleas? We think surely we ought not to pick flaws With what H. for laughing gives as the cause. We ought not to be so mulish and bluc, But give all credit to him it is due, While we would not surely the Doctor abuse, We cannot indeed his conduct excuse, For 1st his laughing continucd quite long, On this point the evidence bears down strong. The many positions in which he stood Show him not thinking of anything good, Especially as he under the ban Was now being pointed out as the man. Then again the whole assembly might think He was giving the girls above the wink. We think it does him clearly behoove That he should at once the scandal remove, If he'd done what he could he'd soon refrained, At any rate he'd not in it long remained,
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Nor would he have so very open been In what we view an increasing sin. We think he should now most publicly say That he has been greatly out of the way. The Doctor here arose and pleasantly said He thought he had been sufficiently bled. Huchisson thought he ought not for a smile Be brought to confess in the Broad Aisle, But as this thing has made a great noise Among old and young, the girls and boys, And some of the church have taken offence,
And from their communion hold me with suspense, I think perhaps on further reflection,
'Tis due that I should make some concession, And as I wish the affections of all,
To remove the offence lest any should fall. What is thought best on the whole I should do, I'm ready at once, that course to pursue. Then the church having a committee of nine, Made out a writing for the Doctor to sign: This was to be in Pastor's possession, And read by him at the Disconfession. Huchisson then took it, scanned it over awhile,
Said they'd got in laughing, but left out the smile. He thought it quite proper that smile should be in To show the nature and extent of his sin.
Council on further consideration Put the word smile in their accusation. After a little, H - - - publicly said The following acknowledgment might be read,
I, T. Huehisson, do solemnly say,
I condemn all laughing, lightness and play In the House of God on the Sabbath day; It's unbecoming a serious mind, To engage in anything of the kind, Yet on this subject, I see I'm lame,
I think I did smile, and so am to blame: 'Gainst testimony I cannot say no, But have cause to think it was even so, I do not complain of being suspended, But sorry I've my brethren offended. I ask the church, Pastor, elders and lay,
That they would for me most carnestly pray,
That God would forgive the sins of that day, Even the memorable twenty-first of last May;
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Also all my sins of the past and plead That I may to my ways take heed, And be kept from sin in appearance and deed, And from its dire sequence eternally freed.
This period of time was called "The Great Awakening", and enveloped all of New England. Eleazar Wheelock became an earnest and efficient fellow-laborer with the Reverend Jonathan Edwards. Before the year following his settlement had passed, the Parish of Lebanon Crank began to receive the fruits of his faithful and well-directed labors. Such success attended the preaching of Mr. Wheelock in that revival season, that he found himself drawn away from his own special field, to engage in similar efforts with other churches and ministers. So constant were his efforts to bring sinners to Christ that in one year "he preached a hundred more sermons than there are days in the year." He was a man of such deep piety and enthusiasm that the North Parish was not enough of an outlet. Eleazar Wheelock felt free to work elsewhere, as he claimed that his income here was insufficient and he had to draw on his own funds to support his family.
It was in his own home that he held his first school for a few English boys who were preparing for college. It was then that Samson Occom came under the influence of "The Great Awakening", and came seeking, even pleading, for further education under Wheelock's teachings. Occom was a Mohegan Indian, born in 1723. There are two popular spellings of his name. Locally it is usually found as Occum, but a letter bearing his personal signature gives the name as Occom, and The Dartmouth Manu- script Series does likewise, therefore that spelling will be used in this writing.
Occom prepared for college here from 1743 to 1748, but his poor health prevented him from carrying out his wish to further his education. He was ordained by the Suffolk Presbytery on Long Island. His living was made by fishing, hunting, and weaving baskets among the Indian tribes. As he worked among his people, he converted many. It is painful to say that this lonely and comparatively respectable product of Christianity drifted from drunkeness to repentance. It is said that he wept over his sins until he got thirsty, then drank again. Occom died in New York at the age of sixty-nine, in 1792.
It was due to Samson Occom that Wheelock decided to take in Indian students. By 1762 he had more than twenty Indians preparing themselves to go back to their own tribes to teach. Wheelock's idea was to take selected youths from various tribes and train them, away from the temptations of the Indian village. He wished to instill in them a deep love for Chris- tianity and to inspire them, through long, close contact, with a civilized way of life. Then they would be sent back to live among their own people as teachers, preachers, and agriculturists. English missionaries would visit them from time to time to direct their work. Frequently Wheelock had to use his own funds for this purpose, but his determination never wavered. The people of the colonies felt it a blot on their own souls if they allowed
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the Indians to miss this opportunity for salvation. Wheelock argued that if half the money spent in supporting troops and building forts against the Indians had been used in converting them, there would not have been the cruelties and tortures of Indian warfare.
A farmer in Mansfield, Mr. Joshua More, made the first large con- tribution for the school, by will in 1754: a house to be used for school purposes, and two acres of land adjoining the Wheelock home. Because of this the school was named "Moor's Indian Charity School". The spelling of the name varies, but when applied to the school it is usually given as Moor. In 1758, because of a flaw in the original deed, More's widow re- conveyed the property to Wheelock personally. From then until the in- corporation of Dartmouth College the original name, Moor's Charity School, was dropped. On the title page of Wheelock's nine Narratives he gives the name "Indian Charity School".
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Missionaries from Indian tribes sent boys of eleven years and up to the school. The first two were Delawares who arrived on December 18, 1754. Soon Mohawks, Pequots, Montauks, Mohegans, Narragansetts and others were represented. They were to be trained in the rudiments of a secular and a religious education, and in husbandry. Indian girls were placed with the families in the community and taught "housewifery".
Wheelock gave completely of himself and solicited funds as he travelled through the colonies. People responded, but not sufficiently. Some support came by appropriations from the legislatures of Connecticut and Massa- chusetts, and some funds came from England. Other contributions included Bibles, johannes, pisterenes, "a little girl a copper", a bell, clothing, lawful money, and sterling.
Some Indian boys did not respond favorably to Wheelock's efforts, and early letters show that many slipped back into their old ways. Drunken- ness was extremely common. But Wheelock had the great satisfaction, eleven years after opening the school, of sending to the Six Nations of Indians in the Province of New York ten "graduates". In the same year these missionaries and schoolmasters reported that there were one hundred and twenty-seven Indians attending the various schools which had been established.
Samson Occom was Wheelock's greatest pride, and when more funds were needed to forward the work, he sent him to England, in 1765, with the Reverend Nathaniel Whitaker of Norwich, to solicit contributions. As Occom spoke in all the large cities in Scotland and England, he aroused a great deal of enthusiasm for the project. He was the first Indian Christian preacher these people had ever seen. The Earl of Dartmouth was so im- pressed that he not only gave generously, but also secured a contribution of two hundred pounds sterling from King George. A fund of over ten thousand pounds sterling was collected from these two countries. Occom's excellent English, fine bearing and unassuming manner won friends for him and his cause wherever he went. They were abroad for about two years,
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and on their return in 1768 Dr. Wheelock had more money on hand or pledged than any other cducator in this country. Much of the money was never released, and there were years of struggles to get it here, without complete success.
The following letter, written by Occom from London to his daughters at home, 's a curious example of Mohegan ingenuity: My dear Mary and Esther
Perhaps you may query whether I am well: I came from home well, was by the way well, got over well, am received at London well, and am treated extremely well, - yea, I am caress'd too well. And do you pray that I may be well; and that I may do well, and in Time return Home well. And I hope you are well, and wish you well, and as I think you begun well, so keep on well, that you may end well, and then all will be well.
And so Farewell,
Samson Occom
On June 29, 1767, Mr. Wheelock received the degree of Doctor of Divinity from the University of Edinburg.
It was time for a change. Wheelock was not satisfied with the results of the school at Lebanon Crank. He felt that he was too far away from the Six Nations of Indians of the north, where his work was needed. He was not satisfied with the stability of the boys after they returned to their own tribes, and there was also the fact that Yale College was located in Con- necticut and required funds. Consequently the decision was made with the consent of his advisors here and abroad that he would move the school. He would have a school for Indians and also start a college for English boys. What his parishioners in Lebanon Crank thought of his plan to move the school is recorded thus:
"At a legal and full meeting of the Inhabitants, legal voters of the second society in Lebanon, in Connecticut, held in said society on the 29th day of June, Anno Domini 1767, We made choice of Mr. James Pinneo to be moderator of said meeting, and passed the following votes, nemine contradicentc.
"1. That we desire the Indian Charity School now under the care of the Rev. Mr. Elcazer Wheelock, may be fixed to continue in this society; provided it may consist with the interest and prosperity of said school.
"2. That as we have a large and convenient house for public and divine Worship; we will accommodate the members of said school with such convenient scats in said house as we shall be able.
"3. That the following letter be presented to the Rev. Mr. Eleazer Wheelock, by Messrs. Israel Woodward, James Pinnco, and Asahel Clark, in the name and behalf of this society; and that they desirc him to transmit a copy of the same, with the votes foregoing, to the Right Honorable the Earl of Dartmouth, and the rest of those Honorable and Worthy Gentlemen in England who have condescended to patronize said school; and to whom the establishment of the same is committed."
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WHEELOCK HOUSE
Dr. Wheelock's home, where his first classes for Indians were held. Well known as the home of Horace W. Porter, it has the old Dutch oven in the kitchen, fireplaces in five rooms, a steep narrow stairway, kitchen chamber, wide floor boards, large rooms and high ceilings.
The Inhabitants of the second society in Lebanon in Connecticut to the Rev. Mr. Eleazer Wheelock, Pastor of said society. Rev. and dear Pastor,
As you are witness to our past care and concern for the success of your most pious and charitable undertaking in favor of the poor perishing Indians on this continent, we are confident you will not be displeased at our addressing you on this occasion; but that you would rather think it strange if we should altogether hold our peace at such a time as this; when we understand it is still in doubt both with your self and Friends where to fix your school; whether at Albany or more remote among the Indian Tribes, in this society where it was first planted, or in some other part of this colony proposed for its accommodation.
We have some of us heard most of the arguments offered for its re- moval, and however plausible they appear we are not at all convinced of their force, or that it is expedient, every thing considered, it should be removed, nor do we think we have great reason to fear the event, only we would not be wanting as to our duty in giving such hints in favor of its continuance here as naturally occur to our minds, for we have that confi- dence in you and the friends of the desire, that you will not be easily carried
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away with Appearances: but will critically observe the secret springs of those generous offers, made in one place and another, (some of which are beyond what we can pretend to,) whether some prospect of private emol- ument be not at the bottom; or whether they will finally prove more kind to your pious institution as such considered, (whatever their pretenses may be,) than ever have been or at present appear to be to the Redeemer's Kingdom in general. We trust this institution so well calculated to the advancement of its interest will flourish best among the Redeemer's friends; and although with respect to ourselves we have little to boast as to friendship to our divine Redeemer or his interest, yet this we are sure of, that he has been very kind to us, in times past, and we trust has made you the instru- ment of much good to us, and to lay a foundation for it to succeeding gener- ations; we humbly hope God has been preparing an habitation for himself herc, and has said of it this is my resting place, here will I dwell forever, (not because they deserved it,) but because I have desired it, and where God is pleased to dwell, under his influence your institution (which we trust is of him,) may Expect to live and thrive. Wc desire it may be con- sidered that this is its birth place, here it was kindly received, and nour- ished when no other door was set open to it - here it found friends when almost friendless, yca when despised and contemned abroad - its friends are now increased herc as well as elsewhere, and although by reason of our poverty and the hardness of the times, our subscriptions are small compared with what some others may boast. Being at present but about 810 pounds lawful moncy yet there are here some other privileges which we think very valuable and serviceable to the design, viz. 400 acres of very fertile and good land, about forty acres of which are under improvement, and the remainder well set with choice timber and fuel, and is suitably proportioned for the various branches of Husbandry which will much accommodate the design as said land is situated within about half a mile of our Meeting House, and may be purchased for fifty shillings lawful money per acre. There is also several other small parcels of land suitably situate for building places for the use of the school to be sold at a reasonable rate. We have also a beautiful building place for said school within a few rods of said meeting house, adjacent to which is a large and pleasant Green: and we are confident that wood, provisions and clothing, &c., which will be neces- sary for the school, may be had herc not only now, but in future years at as low a rate as in any place in the colony, or in any other place where it has been proposed to settle your school. These privileges we think are valuable and worthy your consideration, and also of those Honourable and worthy Gentlemen in England to whom you have committed the design of the affair, and from the friendly disposition which has so many years past and does still reign in our breasts towards it. We think it may be pre- sumed we shall from time to time be ready to minister to its support as occasion shall require and our circumstances permit. We take the liberty further to observe that such has hitherto been the peace and good order
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