province, whose lawmaking body gave it a charter. The other was founded in New Jersey and bore the name of Queens, in honor of Queen Charlotte, the wife of the king who granted to it a charter. After a few years each of these colleges took on the name of a benefactor which it has since borne-Brown and Rutgers.

It was a century and a half after the first Hollanders came to America that a college was founded by and for them. The Hollanders came, in part at least, as temporary residents, and they came for trade. Their aim and method were commercial. In this condition lies one of the reasons that New Amsterdam and its neighborhood had to wait for almost a hundred and fifty years for the establishment of a college. Those who came to New England as religious or ecclesiastical exiles embodied a type of humanity more akin to academic traditions and ideals than those who came to buy and sell pelts.

But it is to be said that the Hollanders were churchmen; they were adherents of the reform faith. They came like the Puritan and the Pilgrim, bearing a church. About the sarcophagus of William the Silent, at Delft, stand four figures-Liberty, with her scepter and cap; Justice, with her scales; Prudence, with a twig, and Religion, having in one hand a Bible and in the other a miniature church. The spirit of religion which the great staatholder embodied belonged to each of his subjects. But the churches in New Amsterdam and neighboring parts did not grow. Their ministers were few, not sufficient to fill the vacant pastorates.

The ideals of academic culture and of clerical service were, so far as they were announced by the Hollanders who came to the New World, high. The University of Leyden and of Utrecht they held before themselves as embodiments of learning and of piety. At this time, in the middle of the seventeenth century, no universities were more famous than those of Holland. The men, therefore, who came to the New World felt that no institution which they could found in the wilderness could be worthy. They therefore looked back to Holland for education, and for clergymen to fill their pulpits.

But as the generations passed it was found that the adminis

tration of a church by ecclesiastical bodies three thousand miles away was not feasible. The process was expensive in money, in life, and in administrative efficiency. It is estimated that for certain decades, of all those who went from the New World to the Old World for ecclesiastical ordination, one-fifth lost their lives either by shipwreck or by disease. Endeavors, therefore, for a college in America emerged about the middle of the eighteenth century. The diminishing of ecclesiastical loyalty to the governing powers of Holland and the growth of the sense of duty of training clergymen for service under American conditions were contemporaneous. Therefore, in the seventh decade of the eighteenth century appear distinct and forceful endeavors to establish a college for the Hollanders. The charter given by George III., in 1770, which was in fact the second (no copy of the first having been preserved), indicates the purpose of the foundation. The providing of the churches with an able, learned, and well-qualified ministry is the ultimate purpose. But also a more general purpose is indicated. The promotion of learning for the benefit of the community is included, and the advancement of the Protestant religion of all denominations receives specific mention.

But the college thus launched at New Brunswick did not enter into smooth waters. Its course was stormy, and its advancement slow. The traditional division of the church into two parties, the conservative and the progressive, was accentuated. The strength which should have gone into the promotion of the cause which both parties held dear was wasted in mutual contention. No president was chosen until the year 1786, and when one was chosen he served only four years. For the next score of years the college was without an executive head. From the granting of the charter in 1770, for the period of forty years, to 1810, the college had the service of a president only four, and when one was chosen in 1810 his service was only formal.

The lack of a strong administration in Queen's, as in the case of every college, was the prevailing cause of its slow progress. A strong administration, such as that of Manning in Rhode Island or of Wheelock in Dartmouth, is usually the efficient cause of growth and development. It was not until after long and

frequent periods of executive inefficiency, resulting, in the second decade of the century, in the temporary suspension of the college, that, in the year 1825, the college entered into its modern age of vigorous life.

The influence of Yale as the mother of colleges was felt early. The first president of the college in New York and of the college in New Jersey were sons of Yale, and the founder of Dartmouth, Eleazar Wheelock, was a member of its Class of 1733. The year following Wheelock's graduation he spent in studying for the ministry, a calling to which eight of his class of sixteen members devoted themselves. Wheelock, with a classmate, was the first to share in the income of the foundation of Dean Berkeley. In the year 1735 he became pastor in Lebanon, now Columbia, Conn. His zeal was soon manifest. It found an early opportunity for exercise, both in cause and in result, in "The Great Awakening," of the fifth decade. The energy, enthusiasm, and earnestness of the man were thus early proved. But zeal failed to make up a salary, which, although nominally of one hundred and forty pounds, was in actual purchasing power hardly more than a hundred and forty dollars. He therefore, in his enthusiasm and poverty, determined to take a few students into his family. Among the boys thus received was Samson Occum, a Mohegan Indian, who had become a Christian, and who desired to go as a missionary to his tribe. So happy was the experience with Occum that Wheelock determined to found a school for the training of Indians as missionaries to their tribes. The school was founded, and the school grew. In 1757 it had four students, in 1760 seven, in the next year eleven, and in the next year of 1762 it showed a yet larger increase. In carrying it on Wheelock was aided by Colonel Joshua Moor (Moore), after whom it was called Moor's Indian Charity School. Grants were received from the society in Scotland for Propagating Christian Knowledge, 'from the Legislatures of Massachusetts and of Connecticut, and from individuals.

The purpose of Christianizing the Indian was constantly and early held by the people of both sides of the Atlantic. The great missionary societies of Edinburgh and of London

had sent out their representatives in the prosecution of this pious aim. The English society maintained for a long time a Board of Commissioners in Boston, and the Scotch established a Board of Correspondence in New York in 1741. The early colleges and schools, no less than the churches, were eager to civilize the Indian and to make him Christian.

The attempt of Wheelock was more prolonged, more earnest, and of larger relations than obtained in the case of any school which had a close relation to a college, or of any college itself. But it may as well be at once confessed that the attempt of Wheelock was hardly more successful than that made at Harvard College a hundred years before. Woolley, one of the three of his Indian boys who had by 1758 apparently shaken off the Indian nature with his blanket, was sent the next year to complete his education at Princeton College. In his Senior year, in 1762, he was returned in disgrace. Presently he made a confession of drunkenness and various incivilities. He went back to Princeton after a time, but from Princeton he ran away in the last month of 1763. But Woolley, be it said, so far reformed as to establish a school of no less than twenty pupils among his own people. But that scourge consumption, which smote the Harvard Indian of the long name a hundred years before, and which still smites Indian youth confined in school or college, ended his life in less than three years after leaving Princeton.

But in no small degree Wheelock succeeded in carrying out his purpose of preaching the Gospel and of establishing schools among the Indians by educating members of their own tribes. In the year 1765 the attendance at such schools numbered no less than one hundred and twenty-seven. In fact these schools had assumed so important a place that, later in this year, it was determined to make a special appeal in their behalf to the people of Great Britain. Occum, who had entered Wheelock's family twenty or more years before, was, with the Rev. Nathaniel Whitaker, appointed representative. Occum and Whitaker spent about two and a half years in England and Scotland collecting no less than twelve thousand pounds. The exact purpose these gifts given was "toward building and endowing an

of

Indian academy for clothing, boarding, maintaining, and educating such Indians as are designed for missionaries and schoolmasters, and for maintaining those who are, or hereafter shall be, employed on this glorious errand."1 The purpose thus stated is significant. If on the one side it was declared, as it was declared, that these funds were given to educate Indians and Indians only, on the other side it was affirmed that they could be properly used to educate white men as well.

Hardly had Occum and Whitaker returned when unhappy conditions in the education of the Indian youth emerged. In 1768 occurred the defection of the Oneidas and Mohawks. The number of Indians in the school was reduced. With the reduction of the number of Indians an attempt was made to increase the number of white boys in attendance. Their number soon amounted to a score. The need of the higher education for men who desired to enter missionary work was evident enough, Wheelock supported boys, whom he had fitted for college, at either Princeton or Yale. In 1767 he was maintaining at least six pupils, including his son John, in the New Haven College. For the purpose of lessening expenses, and keeping students under his own immediate charge, in the next year he organized what might be called a collegiate branch of his school. Students, therefore, whom he had supported at Yale or at Princeton were brought back home. No power to confer degrees was possessed, but collegiate studies were pursued. Out of such conditions and through the action of such causes Dartmouth College was founded.

As early as the year 1764 Wheelock had asked for a charter from the Colony of Connecticut. His request had been refused. Two years before Governor Wentworth had offered a tract of land in the western part of New Hampshire for the use of the school. In 1769 the offer was accepted. In the last month of the same year the governor of New Hampshire granted a charter for Dartmouth College, naming it after Lord Dartmouth, who had been most helpful to Occum and Whitaker in making their collections. Wheelock was made president, and

'Chase's "History of Dartmouth College," etc., p. 59.