Thomas Huntington, journal, 1769 June

The Oneidas are one of the Haudenosaunee (Iroquois) Six Nations. During the 18th century, they were largely considered the most Christianized Haudenosaunee tribe. The Oneidas had a rich tradition of indigenous ministers, including Good Peter, Deacon Thomas, and Isaac Dakayenensere, and played host to several Moor’s missionaries, including Samson Occom, David Fowler, Samuel Ashpo, Joseph Johnson, Joseph Woolley, Titus Smith, and Samuel Kirkland (who went on to found Hamilton Oneida Academy, now Hamilton College). They were also the interpreter James Dean’s adoptive tribe. Notable Oneida towns included Onaquaga, Kanawalohale, and Old Oneida. Onaquaga was the central fire of the Six Nations. By the 18th century, it also had a sizeable contingent of Onondagas and Tuscaroras. Good Peter and Isaac Dakayenensere taught there, as did Joseph Woolley. Kanawalohale and Old Oneida were more predominantly Oneida. The Oneidas were involved in several crucial moments in the history of Moor's Indian Charity School. Onaquaga was the site of the 1765 confrontation between Wheelock and the New England Company, in which the New England Company disrupted Titus Smith's mission, first by sending their own missionary, and second by repossessing Elisha Gunn, the interpreter they had agreed to "loan" to Titus Smith. Left without an interpreter, Titus Smith was forced to abandon his mission (Wheelock repaid the favor a few years later by hiring James Dean away from the New England Company). A few years later, in 1769, Deacon Thomas led the Oneidas in withdrawing all their children from Moor's. The Oneidas' departure struck a devastating blow against Wheelock's Indian education plans, and provided more momentum for his shift to educating predominantly Anglo-Americans. The Oneidas sided with the colonists during the Revolution, but they were still affected by the general devastation in Six Nations territory, especially the Sullivan Expedition (1779). After the Revolution, the Oneidas granted tracts of their land to two Christian Indian organizations: the Brothertown tribe, a composite tribe of Moor’s alumni from New England, and the Stockbridge Indians. It was not long before the groups came into conflict with one another. Encroachment from the new State of New York put increasing pressure on Oneida land, and the Oneidas tried to renegotiate their treaties with the Brothertown and Stockbridge Indians to compensate. The Brothertown and Stockbridge Indians fought back, but by the 1820s all three groups had lost, and many of them relocated to Wisconsin.

The Six Nations (often called the Haudenosaunee or Iroquois) is a confederacy composed of the Mohawks, Oneidas, Onondagas, Cayugas, Senecas, and Tuscaroras. The first five tribes unified at some point before European contact (dates differ by centuries), and the Tuscaroras joined them in 1722, after colonial violence drove the tribe out of Carolina. The Haudenosaunee occupied much of what is now central New York, and, thus, were sandwiched between French, English, and Dutch territories. They allied with the English against the French early on, just as their arch-enemies, the Huron, allied with the French. Despite the Six Nations’ unity, the constituent nations experienced European contact in different ways. The Mohawks and Oneidas, as the two easternmost tribes, had by far the most contact with the English, while the Senecas and Cayugas, the westernmost nations, had little contact with the English (although both hosted French Jesuit missionaries). Mohawk territory was the site of Johnson Hall, the administrative center and home of Sir William Johnson, the British Superintendent for Indian Affairs in the Northeast. The Oneidas, meanwhile, played host to several prominent Anglo-American missionaries and were thought of as the most Christianized Haudenosaunee tribe by many colonists. Eleazar Wheelock became fixated on the Haudenosaunee soon after he established Moor’s Indian Charity School in 1754. He saw in them the opportunity for a fresh start, since he believed that New England Indians had assimilated to Anglo-American norms in all the wrong ways (too much rum, too little Christianity). Wheelock established contact with the Haudenosaunee through Sir William Johnson and made the Mohawks and Oneidas the focal point of his missionary efforts for much of the 1760s. The American Revolution had dramatic repercussions for the Haudenosaunee Confederacy. The Mohawks, Senecas, Onondagas, and Cayugas sided with the British, while the Oneidas and Tuscaroras sided with the Americans. Since all Haudenosaunee hold membership in both a tribe (Mohawk, Oneida, etcetera) and a matrilineal clan (bear, wolf, and others), the tribes’ divergent alliances brought about political schism and violence within extended families. Furthermore, Haudenosaunee territory was devastated during the war, especially in General Sullivan’s 1779 raid on Cayuga and Seneca territory. After the Revolution, many Haudenosaunee who had affiliated with the British relocated to the Grand River Reserve in Canada, while many of the Oneidas and Tuscaroras remained in New York. The Haudenosaunee at the Grand River Reserve established their own council fire, which operated in parallel with the original council fire at Onondaga. Today, both council fires are still active, and each tribe also has its own independent government (as do displaced Haudenosaunee populations, such as the Oneidas of Wisconsin).

The Senecas are one of the Haudenosaunee (Iroquois) Six Nations. They are the Westernmost Haudenosaunee tribe and are known as the “Keepers of the Western door,” just as the Mohawks are the “Keepers of the Eastern Door.” During the colonial period, the Senecas were the largest of the Six Nations, in part because they adopted large numbers of Native Americans and even some Europeans to compensate for losses from disease and warfare. (Their most famous adoptee was Mary Jemison, a Scots-Irish woman who spent her life as an adopted Seneca and whose memoirs were written down and published in 1824.) The Jesuits launched missionary efforts among the Senecas, along with the rest of the Six Nations, in the second half of the 17th century. However, the Senecas received fewer Jesuit missionaries than other Haudenosaunee tribes did. This may have been due in part to their close relationship with the British, to whom the Senecas were loyal allies against the French and the Americans. It could also have stemmed from their conflict with the Hurons, another Haudenosaunee-speaking tribe located to the west of the Six Nations. Although the Hurons and Haudenosaunee spoke related languages, they were fierce enemies; because the Senecas were the most western of the Six Nations, they fought the Hurons more often. The Hurons had close ties to the French and hosted numerous Jesuit missionaries, so the Senecas' conflict with the Hurons may have further alienated them from Jesuit efforts. The Senecas also sided with the British during the Revolution, and, in retribution, General Sullivan destroyed their homes and crops during his 1779 rampage through central New York. The Seneca perspective on Sullivan's campaign survives in Jemison's memoirs. After the Revolution, many Mohawks and Cayugas, who had also allied with the British, left central New York. Some moved west, while others moved to the Grand River Reserve in Canada. The Senecas are notable for staying on their lands, where many of them remain today. Samuel Kirkland, an Anglo-American Moor’s Indian Charity School alumnus most famous for his work among the Oneidas, began his career with a mission to the Senecas between January 1765 and spring 1766. He also was adopted by the Senecas. His mission to the Senecas gave him his reputation as an dedicated missionary because of their perceived savagery. Eleazar Wheelock himself had little contact with the Senecas. Kirkland’s Seneca brother by adoption, Tekanada, suggested that he might send his son to Moor’s Indian Charity School, but does not appear to have done so.

The Narragansetts are an Algonquian tribe based in Southern Rhode Island. Narragansett students (including the Simons, the Shattocks, and the Secutors) attended Eleazar Wheelock’s Moor’s Indian Charity School, and Charlestown, RI, was also one of the seven communities that participated in the Brothertown movement (the pan-Algonquian coalition organized by former Moor’s students). The Narragansetts were recognized in the 18th-century for their indigenous Christian Separatism, and a Separatist congregation under the leadership of Samuel Niles commanded much of the Tribe’s spiritual life from the 1740s onward. While Separatism is an imprecise word, it generally denotes congregations that formally separated from Congregationalist churches and were characterized by an increased emphasis on charismatic Christianity. Samuel Niles was an illiterate preacher who had himself been ordained by lay persons (thus breaking with the formal laying on of hands by an ordained person that created a theoretical chain from the Apostles to contemporary clergy). The congregation’s practices and theology diverged from the Anglo-American norm in meaningful ways, which shocked many Anglo-American observers but also gave the Narragansetts the autonomy needed to expel Rev. Joseph Fish, a New England Company (NEC) sponsored minister, and Edmund Deake, the schoolmaster who accompanied him, in 1776. Like other New England tribes, the Narragansetts struggled with land dispossession. In this case, the sachem and colony cooperated with one another to the Tribe’s disadvantage: the sachem family, the Ninigrets, had tied themselves closely to the colony of Rhode Island when they converted to the Anglican Church in 1727. They adopted a lavish English lifestyle and funded it by selling off tribal land. By the 1760s, land sales were a massive problem, and the anti-sachem party began trying to put a halt to them. Narragansetts with powerful connections, including former Moor’s students, appealed to Eleazar Wheelock and Sir William Johnson and, in 1767, secured a temporary halt to land sales through the intervention of NEC treasurer Andrew Oliver. The next year, Tobias and John Shattock traveled to London to appeal to the privy council for a permanent solution; however, Tobias died of smallpox, and John failed. Sachem Thomas Ninigret died in 1769, and the Tribe solved the land sales problem by abolishing the office of sachem in the 1770s. The Narragansetts continued to struggle with the state of Rhode Island after the Revolution. Rhode Island unilaterally (and illegally) dissolved the Narragansett’s tribal standing in 1880, but the Narragansetts maintained tribal structures and, as much as possible, residence on their territory. They were officially re-recognized in 1983.

The Tuscarora Nation is an Algonquian-speaking group related to the Haudenosaunee (Iroquois) peoples, who migrated south and occupied lands on the Roanoke, Neuse, Taw, and Pamlico Rivers in North Carolina. Their name means “hemp gatherers,” from the Apocynum cunnabinum, or Indian hemp, a plant native to the area and used for many purposes by the Tuscaroras. They became populous and powerful, expanding their territory and establishing many large towns. But European settlers arrived who did not recognize their land rights, and met Tuscaroran resistance with broken treaties, kidnapping, rape, murder, enslavement of children, and appropriation of their towns. From 1711 to 1713, the Tuscaroras fought two devastating wars with the colonists of North Carolina, who were aided by settlers from South Carolina, Virginia, and the colonists’ Indian allies. Many Tuscaroras were killed, while others were sold into slavery. About 1,500 remaining Tuscaroras asked the Five Nations of the Haudenosaunee for sponsorship and were accepted by the Oneidas, migrating north to live in central New York and Pennsylvania. In 1722, they became the sixth nation of the Confederacy. Another 1,500 sought refuge in Virginia, the majority of those ultimately returning to North Carolina, where the reservation set aside for them was eventually appropriated piecemeal by settlers. By the time of Occom's first mission to the Oneidas in 1761, the Haudenosaunee had been missionized by the French, the British, and colonial missionaries from the New England Company. The Tuscaroras were closely associated with their sponsors and neighbors, the Oneidas, but while the Oneidas welcomed missionaries and established their own Christian practice, the Tuscaroras did not. In 1764, Wheelock sent Occom north specifically to missionize to the Mohawks, Oneidas, and Tuscaroras. The missionary Samuel Kirkland reported that one Tuscarora sachem “continues to oppose & reproach the work of god with all his might, & uses every Artifice to dissuade his people from attending divine worship within here.” During the Revolutionary War, some of the Tuscaroras and Oneidas allied with the Americans while the majority of the Confederacy supported the British, and these pro-British Indians formed the main forces that attacked frontier settlements of the central Mohawk and Cherry valleys. The pro-British Tuscaroras followed Mohawk Chief Joseph Brant north to to Ontario, establishing the reserve of the Six Nations of the Grand River First Nation. In 1803, a final group of southern Tuscaroras migrated to New York to the Tribe’s reservation in the town of Lewiston, Niagara County, NY. They are a federally recognized Tribe.

The Onondaga Nation, one of the original Five Nations of the Haudenosaunee (Iroquois) Confederacy, has its traditional lands on Onondaga Lake in central New York State, just south of Lake Ontario. Their name means "people of the hills." Around 1450, Onondaga was the site of the founding of the Confederacy, when Hiawatha and Deganawidah, the Peacemaker, persuaded the warlike Onondaga chief Tadodaho to accept the Great Law of Peace. Because of its central location, with the Cayugas and Senecas to the west and the Oneidas and Mohawks to the east, Onondaga is where the Haudenosaunee's government historically met and still meets today. Thus, the Tribe is known as the "Keepers of the Fire." By 1677, the Haudenosaunees allied with the English through an agreement known as the Covenant Chain, and together fought the French and their Huron allies, historical enemies of the Confederacy. During the Revolution, the Onondaga Nation was initially officially neutral, but after the Continental Army attacked their main village on April 20, 1779, they sided with the majority of Haudenosaunees and allied with Britain. After the British defeat, many Onondagas followed the Mohawk leader Joseph Brant to Six Nations, Ontario. In 1794, the Onondagas and other members of the Confederacy signed the Treaty of Canandaigua with the US, insuring their right to their homelands. During the 1760s, Wheelock sent several missionaries to the Onondaga Nation as the governing council of the Haudenosaunees, but failed to get tribal approval to station a missionary with them or recruit students. Samuel Ashpo, a Mohegan Indian educated at Wheelock's school, visited Onondaga in 1764, with moderate success. Then, in 1768, Wheelock sent his son Ralph with offers to preach and to recruit students, but the Onondaga chiefs found Ralph's imperious manner insulting, and declined to give a definite answer. At that meeting, an infuriated Onondaga chief shook Ralph by the shoulder, complained of the mistreatment of their children, and said: "Learn yourself to understand the word of God, before you undertake to teach & govern others" (McCallum 287). In 1774, Joseph Johnson, who was probably Ralph’s interpreter at the explosive 1768 conference, confirmed the chiefs' disaffection but hoped to begin preaching to the Onondagas the following year, which would give him access to the other Tribes. The Onondagas, however, remained opposed to Protestant missionaries until the 1830s.

Detroit, the most populous city in Michigan, is located in the southeast corner of the state. It sits on the southwestern shore of Lake St. Clair, with the Detroit River running through it. Originally inhabited by the early Mound Builder peoples, the area attracted the French who built a series of forts at strategic locations in North America to keep the British from moving west out of New England and to establish a monopoly on trade with the Native peoples. The area known as "le detroit" or the straits, where the river narrows, became a major French post, close to the surrounding Great Lakes and connecting waterways. In 1701, Antoine de la Mothe Cadillac got permission to establish Fort Ponchartrain there and offered protection and trading opportunities to the Huron, Miami, Ottawa and Chippewa Tribes, who built villages around the fort. French priests also used the fort as a base for converting Indians to Catholicism. European settlers also flooded in; by 1765, Detroit was the largest city between Montreal and New Orleans and rich in furs for trading. During the French and Indian War, British troops captured Montreal from the French and pushed west to take Fort Ponchartrain, which they renamed Fort Detroit. Many of the surrounding Indian tribes transferred allegience to the British, but were continually stirred up by the French, who had retreated to the Mississippi valley, and by the Haudenosaunee (Iroquois), the powerful Indian confederacy. In 1761, General William Johnson, British superindendant of Indian Affairs, was deputed by General Amherst, the military leader of the war, to make several trips to Detroit, bringing gifts and medals to the Indians in the area. For these trips, Johnson journeyed by boat; thus, Occom mentions the Detroit river, on which Johnson travelled. With the conclusion of the war in 1763, Indians in the area around Detroit feared the loss of French protection and British incursion west of the Appalachian Mountains. Led by Chief Pontiac of the Ottawa Tribe, many Indians in Ohio Country attacked Fort Detroit, but could not hold it because the French could not resupply them with ammunition. This attack is considered the beginning of Pontiac's Rebellion; soon the Senecas, the westernmost Haudenosaunee, and the Delaware and Shawnee Tribes also attacked British settlements in western Pennsylvania. Though Pontiac surrendered to the British in 1766 and the rebellion was quashed, letters from Jacob Johnson to Wheelock and Thomas Huntington's journal, both dated 1769, indicate the danger to Wheelock's potential missionaries because of the ongoing tensions between the British and the western Indians, occasioned by hostilities originating from Indians in the area around Detroit under French influence.

Oneida is a city in Madison County located at the geographical center of New York state. Before European settlement of the area, the Oneida Tribe, one of the Six Nations of the Haudenosaunee (Iroquois) Confederacy, inhabited a large territory adjacent to nearby Oneida Lake. Around 1533, they built their first village on the south shore of the lake, at or near the mouth of Oneida Creek. At the end of the 17th century, this area began suffering raids by parties from the French colony of Quebec, in a battle to control the fur trade. In 1696, Oneida village was burned by the French. As a result, the Oneidas moved their chief village east of the original site, called Old Oneida, to a new site called Kanawalohale, also known as Oneida Castle, which was fortified by tall palisades and a moat. This is the site of the present-day village of Oneida Castle, a small hamlet west of the city of Oneida in the northwest corner of the town of Vernon. When used in Occom Circle documents, the place name "Oneida" usually refers to the territory inhabited by the Tribe east of Oneida Lake, but can also refer specifically to Oneida Castle. Although the Oneidas sided with the patriots during the Revolutionary War, much of their territory was sold or appropriated by the state of New York. In 1790, the first European settlers moved into the area of Old Oneida village, and the district began to expand. In the 1830s, the state built a feeder from Oneida Creek through the present city site to provide water for the new canal system, which enabled canal boats to ship freight into the town. Eventually, the railroad came through the town and helped with its expansion. This led to the incorporation of the Village of Oneida in 1848 and the establishment of the Town of Oneida in 1896. The town was chartered as the City of Oneida in 1901, and with two more railroad lines transecting the area, it became a thriving manufacturing center for the first half of the 20th century.

Kanawalohale was a village located in the present-day town of Vernon in central New York state. In the 18th century, it was an Oneida village located about 60 miles west of the Mohawk village Canajoharie. Because the village’s name was similar to the Mohawk village of Canajoharie, many sources conflate the two. Founded in the mid-18th century, Kanawalohale was made up of a cluster of about 40 homes along the Oneida Creek, south of Oneida Lake. The name means head on a post in reference to an enemy soldier's skull displayed in the village. In 1765, David Fowler established an Indian school in Kanawalohale, where Wheelock’s son, Ralph, worked. Between the years of 1765 and 1767, Kanawalohale hosted many of Wheelock's missionaries including Samuel Kirkland, Joseph Johnson, David Avery, and Aaron Kinne. The Indians of Kanawalohale used their relationship with missionaries such as Kirkland to gain prestige over the formerly central Oneida village, Old Oneida. Kirkland often wrote in his journal about the dialogues he had with the Indians at Kanawalohale, who refused to receive his teachings silently. The Christian Indian population grew throughout the 1760s with at least 200 Indians attending church in the village. In 1780, Joseph Brant, a Mohawk allied with the British, led a war party against the revolting colonists, with whom the Oneidas had allied, that destroyed the Oneida village of Kanawalohale. This area is known today as Oneida Castle.

Thomas Huntington was Eleazar Wheelock’s maternal cousin. He graduated from Yale in 1768, and, in the spring of 1769, he went on a brief mission with Levi Frisbie and John Mathews to relieve Samuel Kirkland among the Oneidas at Kanawalohale. However, the situation at the time was so volatile that Kirkland could not leave, and Huntington went home after a month. After deciding that a missionary career was not for him, Huntington built a sizable fortune in Ashford, CT, through medicine and trade. He eventually settled in Canaan, CT, where he lived to the age of 91 while practicing medicine and business. Franklin Dexter, the biographer of Yale’s graduates, characterizes him as “somewhat eccentric.”

Levi Frisbie was a very intelligent and unreligious charity scholar. He came to Wheelock with substantial schooling already, and after a few months at Moor's, Wheelock sent him on to Yale. There, Frisbie excelled academically. However, he never wanted to be a missionary. He arrived at Moor's sometime during April of 1767, and by May 5, he was already writing Wheelock asking to be released from missionary obligations. While at Yale, this trend continued: Levi went so far as to confess to Wheelock that he was not even a church member. Although he was not passionate about Scripture, he was quite the classicist. Under the name Philo Musae, he would write Wheelock long chains of heroic couplets styled on epic about the Indian mission. In 1769, Levi went on his first mission (a short stint to the Oneidas). Shortly thereafter, Wheelock pulled Levi out of Yale to help make up Dartmouth's first class. Levi graduated in 1771, and was ordained with David McClure in May 1772. He and McClure set out on a mission on June 19, 1772, but Levi fell ill immediately and stayed at Fort Pitt. It is unclear whether he rejoined McClure on the mission. The two men returned to Hanover on October 2, 1773. Levi stayed involved with Wheelock and the Indian mission for a few years, but by 1776, he had assumed the pulpit at Ipswich, where he remained for the rest of his life. Levi's poetry appears at the end of Wheelock's 1771 Narrative, as well as in McClure and Parish's biography of Wheelock.

Samuel Kirkland (b. Kirtland) was Eleazar Wheelock’s most famous Anglo American student. He conducted a 40-year mission to the Oneidas and founded Hamilton College (established in 1793 as Hamilton Oneida Academy). Kirkland won acclaim as a missionary at a young age by conducting an adventurous and risky mission to the Senecas, the westernmost of the Haudenosaunee (Iroquois) Six Nations. After his year and a half among them, which was well publicized by Wheelock, he was ordained and sent as a missionary to the Oneidas under the auspices of the Connecticut Board of the Society in Scotland for Propagating Christian Knowledge. He spent most of the rest of his life serving the Oneidas as a minister. Kirkland’s sincere devotion to serving as a missionary was excellent publicity for Wheelock’s program, but it also brought the two men into conflict. Wheelock became jealous of Kirkland when the school’s British benefactors began urging Wheelock to make Kirkland his heir, and Kirkland, meanwhile, was upset that Wheelock had failed to provide him with sufficient supplies on his mission — a complaint that he was unafraid to publicize (and that almost all of Wheelock’s other students shared). The breaking point came in 1770, when Kirkland split from Wheelock’s Connecticut Board and affiliated with the New England Company, a missionary society that had abruptly turned against Wheelock in 1765. Wheelock and Kirkland briefly made up in 1771, but their relationship quickly dissolved into further acrimony. Although Kirkland spent most of his life as a missionary to the Six Nations, he generally held disparaging views of Native Americans. He did not approve of Wheelock’s plan to educate Indians as missionaries, and was haughty towards the Moor’s alumni that worked with him (notably David Fowler, Joseph Johnson, and Joseph Woolley). Prior to the Revolution, Kirkland had been stringent in his refusals to take Oneida land, even when offered to him. The Revolution seems to have shifted his loyalties from the Oneidas to local Anglo Americans. Kirkland served as a chaplain in the American army and was instrumental in convincing the Oneidas to remain neutral (or, more accurately, to side with the Americans). At one point he was the chaplain with General Sullivan’s army, the force sent to ransack Seneca and Cayuga territory in 1779. It is unclear what emotions this aroused in Kirkland, who had served the Senecas less than 15 years earlier, yet after the war, Kirkland freely engaged in Oneida dispossession. Along with James Dean, another Wheelock alumnus with close ties to the Oneidas, Kirkland played a pivotal role in urging the Oneidas to sell land illegally to the state of New York. The land deals that resulted gave Kirkland the property, financial capital, and connections to establish Hamilton Oneida Academy. The last decades of Kirkland’s life were difficult. He found himself in a three-way battle with Samson Occom and John Sergeant Jr., who were also ministers in Oneida territory, for the hearts and minds of their congregations; he was fired as a missionary in 1797, although he continued to serve sans salary; one of his son’s business enterprises failed, leaving Kirkland nearly destitute; and two of his three sons died unexpectedly. Hamilton Oneida Academy, like Moor’s Indian Charity School, largely failed at its goal of educating Indians, and in 1812, four years after Kirkland’s death, it was re-purposed as Hamilton College, a largely Anglo-American institution. At some point in the mid-to-late 18th century, Kirkland changed his name from Kirtland, although the reasons for this are uncertain.

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.