A plain and faithful narrative of the original design, rise, progress and present state of the Indian charity-school at Lebanon, in Connecticut — Reading Companion
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These were some of the Considerations which, I think, had some Influence to my making an Attempt in this Affair; though I did not then much think of any Thing more than only to clear myself, and Family, of partaking in the public Guilt of our Land and Nation in such a Neglect of them.
And as there were few or none who seemed so much to lay the Necessity and Importance of the Case to Heart, as to exert themselves in earnest, and lead the Way therein, I was naturally put upon Consideration and Enquiry what Methods might have the greatest Probability of Success; and upon the whole was fully perswaded that this, which I have been pursuing, had by far the greatest Probability of any that had been proposed, viz. by the Mission of their own Sons in Conjunction with the _English_; and that a Number of Girls should also be instructed in whatever should be necessary to render them fit, to perform the Female Part, as House-wives, School-mistresses, Tayloresses, &c. and to go and be with these Youth, when they shall be hundreds of Miles distant from the _English_ on the Business of their Mission: And prevent a Necessity of their turning savage in their Manner of Living, for want of those who may do those Offices for them, and by this means support the Reputation of their Mission, and also recommend to the Savages a more rational and decent Manner of Living, than that which they are in--And thereby, in Time, remedy and remove that great, and hitherto insuperable Difficulty, so constantly complained of by all our Missionaries among them, as the great Impediment in the Way to the Success of their Mission, viz. their continual rambling about; which they can't avoid so long as they depend so much upon Fishing, Fowling, and Hunting for their Support. And I am more and more perswaded, that I have sufficient and unanswerable Reasons to justify this Plan.
1. The deep rooted Prejudices they have so generally imbibed against the _English_, that they are selfish, and have secret Designs to incroach upon their Lands, or otherwise wrong them in their Interests. This Jealousy seems to have been occasioned, nourished, and confirmed by some of their Neighbours, who have got large Tracts of their Lands for a very inconsiderable Part of their true Value, and, it is commonly said, by taking the Advantage of them when they were intoxicated with Liquor. And also, by unrighteous Dealers, who have taken such Advantage to buy their Skins and Furrs at less than half Price, &c. And perhaps these Jealousies may be, not a little, increased by a Consciousness of their own Perfidy and Inhumanity towards the _English_. And it seems there is no Way to avoid the bad Influence and Effects of these Prejudices, at present, unless it be by the Mission of their own Sons. And it is reasonable to suppose their Jealousies are not less, since the late Conquest in this Land, by which they are put into our Power, than they were before.
2. An _Indian_ Missionary may be supported with less than half the Expence, that will be necessary to support an _Englishman_, who can't conform to their Manner of Living, and who will have no Dependance upon them for any Part of it. And an _Indian_ who speaks their Language, it may reasonably be supposed, will be at least four Times as serviceable among them, supposing he be otherwise equally qualified as one who can communicate to or receive nothing from them, but by an Interpreter: He may improve all Opportunities not only in Public, but, "when he fits in the House, walks by the Way, when he lies down, and when he rises up:" And speak with as much Life and Spirit as the Nature and Importance of the Matter require, which is very much lost when communicated by an Interpreter.
3. Indian Missionaries may be supposed better to understand the Tempers and Customs of _Indians_, and more readily to conform to them in a thousand Things than the _English_ can; and in Things wherein the Nonconformity of the _English_ may cause Disgust, and be construed as the Fruit of Pride, and an Evidence and Expression of their Scorn and Disrespect.
Eleazar Wheelock's 1763 narrative is a hybrid document: part fundraising appeal, part institutional report, and part theological justification. Addressed to the Marquis of Lothian, a Scottish benefactor, the text opens with elaborate praise before launching into a detailed account of the school's origins, daily routines, and financial ledgers. Wheelock describes a schedule that runs from morning prayer at nine to evening prayer before daylight, with students attending public worship in a designated pew and receiving catechism instruction. The narrative's tone shifts between humble supplication and confident assertion of divine favor, as when Wheelock interprets donations as 'evident Tokens of a Divine Hand.'
A School's Daily Order
Wheelock provides a remarkably precise timetable for the charity school. Students rise for morning prayer, then spend time in the Assembly's Catechism before school begins at nine. The school day runs from nine to twelve, then from two to five, each session bracketed by prayer. Evening prayer occurs before daylight fades, after which students 'apply to their Studies.' On Sundays, a master supervises their behavior between meetings, hearing them read and catechising them. Once or twice a week, they hear a discourse 'calculated to their Capacities.' Wheelock notes that students appear 'perfectly easy and contented' and rarely ask to go home, even for visits, for years at a time. This schedule, presented as evidence of the school's orderly operation, also functions as a reassurance to donors that their money supports disciplined, religiously structured education.
Ledgers of Benevolence
The narrative is punctuated by itemized lists of donations, revealing the school's precarious finances. Wheelock records sums from the Honourable London Commissioners (12l. in 1756, later 20l. annually), a legacy of fifty-nine dollars from Mrs. Ann Bingham, and multiple gifts from the Marquis of Lothian (50l. sterling in July 1761, another 50l. in May 1762). He also notes a bell weighing about 80 lb. from a London gentleman, and a collection of ten guineas from Dr. A. Giffords. The Massachusetts General Court allowed Wheelock to take six children of the Six Nations at 12l. per annum each. These entries, interspersed with theological reflections, make the text as much a financial prospectus as a historical account. Wheelock explicitly frames his own financial risk—'risquing my own private Interest'—as evidence of his commitment, and he trusts in God for 'further Supplies.'
The Rhetoric of Plainness
Wheelock repeatedly emphasizes the 'plain and unfashionable Dress' of his narrative, aligning its simplicity with the sincerity of his cause. He contrasts this plainness with the 'savage, and sordid Habit' of the Indigenous children, a rhetorical move that underscores the civilizing mission while also positioning the text as unadorned truth. The dedication to the Marquis of Lothian employs elaborate flattery—praising his 'Charity and disinterested Care for the Souls of Men'—yet the body of the work is studded with precise figures and schedules. This tension between ornate address and plain accounting reflects the dual audience: wealthy patrons who expect deference and a broader public who need convincing of the school's efficacy. Wheelock's voice oscillates between the supplicant and the administrator, revealing the pressures of running a charitable institution dependent on external goodwill.
Readers should approach this narrative as a primary source that documents not only the early history of Indian education in colonial America but also the rhetorical strategies used to sustain such ventures. Wheelock's careful balancing of spiritual language and financial detail offers insight into how 18th-century missionary institutions presented themselves to transatlantic audiences. The text rewards attention to its silences—what is said about Indigenous students' perspectives, and what is left unsaid.
I finished A Plain and Faithful Narrative and found myself dwelling on how a place can hold so many good intentions and still feel unsettled. It reminded me of that quiet ache in The Story of Chautauqua — Background and Themes, where hopeful beginnings and practical strains sit side by side, neither quite winning. That lingering tension stayed with me long after I closed it.
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