abstract: Occom writes he is willing to release Jacob Fowler from his employ, and let Fowler keep school at Stonington, but that the allowance for schoolmasters there is too small.
handwriting: Formal handwriting is clear and legible.
paper: Single sheet is in good-to-fair condition, with light-to-moderate staining, creasing and wear.
noteworthy: There are two trailers, each in a different, unknown hand.
Maſters at Stonington Indians, is very Small, in theſe
Hard Times, who ever undertakes it, muſt not pretend
to Live by it — Our School Maſter has ⇑£24...pr Anm,
Houſe to live in, about 16 Acres of good Land to
emprove, he has incloſed it all, and is allow'd to keep
two Cows and a Horſe to Run in our Common Paſtures
and three Swine and as Many Poltry as he has a mind
and wood to Burn beſides, and Yet he greatly Complain⇑s
I Judge he has as good ⇑as £ 32 pr A.m — I hired Jacob Fowler
to work for me a Year, and he has above 2 Months to work
yet,— But I woud not hinder him one Day from keep
ing School, if he had Sulable encouragement, if the
Indians will give him his Board, he may keep your
School 3 Months, and if you can agree with him to
keep it Longer after wards, I Shan't Say any thing againſt
it — he is well qualified to keep school among the In
dians, I am Revd Sir
to Rev Jos Fish
The Rev.d Mr Fish
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.
Joseph Fish was a moderate Congregationalist minister who held the pulpit at North Stonington, CT, from 1731 until his death in 1781. He is notable as 1) an ally of Wheelock and a member of the Connecticut Board of the Society in Scotland for Propagating Christian Knowledge, 2) a moderate in the throes of the Great Awakening, and 3) a missionary to the Pequots and Narragansetts. The first point requires no explanation; the second two are closely related. Fish graduated from Harvard in 1728 and took a temporary post at Stonington in 1731. He was so popular with the congregation that they offered him a permanent position. For the first 10 years of his ministry all was well, but the Great Awakening segmented his congregation. The problem was that Fish was not strongly opposed to or strongly in favour of the Awakening, which led his church to split into not two, but three factions. As Fish's congregation dwindled so did his salary; however, when other congregations offered him their pulpits, what was left of the North Stonington congregation interfered, jealously guarding Fish's services. In addition to his career as a minister, Fish acted as a missionary to Native Americans throughout his life. From the 1730s on, he delivered sermons to the nearby Pequots and employed a schoolmaster for them (his employees included Moor's alumni John Shattock Jr. and Jacob Fowler). In 1765, Fish also began preaching to the Charlestown Narragansetts. He secured financial support from the Boston Board of the New England Company to open a school there as well, and hired Edward Deake to fill the post. However, Fish did not get along well with the Narragansetts, who had an established indigenous ministry, led by Samuel Niles and based around separatist principles. For Bible-centric Fish, illiterate and popular Samuel Niles was a ministerial nightmare. Fish and Deake served the Narragansetts until the mid-1770s, when the tribe politely requested that they stop.
Jacob Fowler was a Montauk Indian whose life was dramatically shaped by Samson Occom, his brother-in-law. Occom taught Jacob when he was a child, and in 1762, Jacob followed his older brother David Fowler to Moor's. After three years he was approved as an usher in the 1765 examination, and in 1766 he went to assist Samuel Johnson at Canajoharie. He taught among the Six Nations until at least mid-1767. In early 1770, Occom procured him a job teaching at Mushantuxet through the Boston Board of the Society in Scotland for Propagating Christian Knowledge. Jacob taught and preached among the Pequots at Mushantuxet and Stonington until 1774, when Wheelock hired him to teach at Moor's, which had relocated to Hanover, NH as a complement to Dartmouth College. During this time, Jacob also assisted Joseph Johnson with efforts to rally the New England Christian tribes for a move to Oneida territory (the Brothertown Movement). By 1776, there were no Indians enrolled in Moor's and Jacob moved on to serve Governor John Trumbull of CT as a messenger to the Six Nations during the Revolution. After the Revolution, he continued organizing the Brothertown Movement and was among those who initially emigrated in 1784. He was elected clerk at Brothertown, and died sometime in the spring of 1787.