Nathaniel Whitaker, letter, to Eleazar Wheelock, 1767 February 12

The Society for Propagating Religious Knowledge Among the Poor, also known as the Book Society, was formed by dissenters (members of sects that diverged from the Church of England, such as Presbyterians and Baptists) in London in 1750 to distribute religious books to the poor. The Society donated books to Wheelock on at least two occasions in the 1760s; some of these books are still in the Dartmouth Library. The Book Society should not be confused with the Anglican Society for Promoting Christian Knowledge (SPCK), which also distributed religious texts.

The Montauks, or Montauketts, are an Algonquian tribe from Montauk on eastern Long Island. The Montauketts are closely related to other Algonquian tribes, including Mohegans, Pequots, and Shinnecocks, and the Mohegan and Montaukett languages are very similar. The Montauketts played an important role in Occom’s life and the history of the Brothertown tribe. Shortly after European arrival, the Montauketts found themselves in the unenviable positions of occupying a strategically important piece of land. English commanders made several treaties with the Montauketts in attempts to secure the eastern end of Long Island as a foothold against the Dutch. When the Dutch withdrew in the mid-17th century, the English found themselves unopposed in Long Island and renegotiated their relationship with the Montauketts. A series of land leases and purchases took place, the most significant of which was a 1703 “purchase” that is still debated in the tribe’s ongoing quest for recognition. Furthermore, because the Montauketts were producers of wampum, a functional currency in Native North America, the English found repeated excuses to fine the Montauketts and obtain wampum for their own diplomatic and economic pursuits. The Montauketts received attention from New Light preachers during and after the First Great Awakening, most notably James Davenport and Azariah Horton. In 1749, Occom took over Azariah Horton’s mission. He lived among the Montauketts from 1749 until 1761. During his time with the Montauketts, Occom wrote an account of their lifeways, which remains one of the best sources on the Montaukett tribe, and married a well-connected Montaukett woman, Mary Fowler. He also educated two of his brothers-in-law, David and Jacob Fowler, both of whom went on to attend Moor’s, serve as school masters among the Haudenosaunee (Iroquois), and organize the Brothertown movement (the composite Algonquian tribe led by Moor’s alumni that migrated to Oneida territory after the Revolution). More than 30 Montauketts joined the Brothertown movement (David Fowler had considered the possibility of relocating the Montauketts to Oneida territory to escape encroaching colonists as early as 1765). Those who remained at Montauk continued to battle for legal control over their land. The next several centuries nearly amounted to a guerilla war between Long Island Americans and the Montauketts, as Long Islanders attempted to outlast the Montauketts and the Montauketts determinedly remained. In the first decade of the 20th century, a judge ruled that the tribe was “extinct” because they were no longer living as a unified tribal entity. That ruling has recently been overturned, and the tribe has hopes of state recognition in the near future.

Moor’s Indian Charity School was a grammar school for Native Americans that Eleazar Wheelock opened in North Lebanon, Connecticut in 1754. The school was named for Colonel Joshua Moor, also spelled More, who donated the land and school building. Moor’s was essentially an expansion of the grammar school that Wheelock opened in 1743 to support himself during the fallout from the First Great Awakening, when Wheelock, who'd participated in itinerant ministry during the Awakening, had his salary confiscated by the colony of Connecticut. In December of that year, Samson Occom asked Wheelock to teach him as well. Wheelock's work with Occom was so successful that Wheelock decided to replicate the experiment with other Native American boys. He accepted his first Indian students in 1754, and in 1761 began taking female students as well. Wheelock believed that in time, his school would become just one part of a larger missionary enterprise. He planned to send his Anglo American and Native American students to various tribes as missionaries and schoolmasters, with explicit instructions to pick out the best students and send them back to Moor’s to continue the cycle. His ultimate goal was to turn his school into a model Christian Indian town that would include farms, a college, and vocational training. However, Wheelock’s grand design did not survive the decade. Wheelock lost the vast majority of his Native American students; he fought with many of the best, including Samson Occom, Joseph Johnson, David Fowler, and Hezekiah Calvin, and other former and current students accused him of subjecting Native Americans to disproportionate amounts of manual labor. In 1769, perhaps due to concerns about corporal punishment, the Oneida withdrew all their children from Moor’s. When Wheelock relocated to Hanover in 1769, only two Native American students came with him, and it became clear that Wheelock’s focus was on Dartmouth and that Dartmouth was for white students. After Wheelock’s death in 1779, Moor’s Indian Charity School receded further into the background as John Wheelock, his father’s reluctant successor, stopped taking Indian students. Some Native American students were enrolled in Moor’s until 1850, when the school unofficially closed.

The Trust in England was an organization formed in 1766 to safeguard money raised by Samson Occom and Nathaniel Whitaker on their fundraising tour of Great Britain. Initially, no trust had been planned, but less than a year into their trip, Occom and Whitaker had raised so much money it became clear that a trust was necessary to keep the money raised reputable and thus protect the images of those involved. On November 28, 1766, a trust was formed consisting of William Legge (the Earl of Dartmouth), Baron Smyth, John Thornton, Samuel Roffey, Charles Hardey, Daniel West, Samuel Savage, Josiah Robarts, and Robert Keen. These men all had prominent public reputations, and by association provided a guarantee that funds would be used for the purposes for which they had been given. All told, Occom and Whitaker raised nearly £10,000 (not including £2,000 in Scotland, which was put under the control of the Society in Scotland for Propagating Christian Knowledge), a far greater sum than initially projected. The amount raised attracted intense public scrutiny and, given that its members had tied their reputations to the money’s collection and maintenance, the trust became enormously concerned with how Wheelock would employ it. Despite a minor scandal involving an impolitic and ultimately abandoned plan to transmit funds to America by buying trade goods and selling them at a profit, Wheelock and the English Trust managed to avoid any serious breach until March 1770, when Wheelock informed the men in England that he had obtained a charter for Dartmouth College. Wheelock had tried to get a charter for Moor’s Indian Charity School in Connecticut throughout the late 1750s and early 1760s, and there were two components to his plan: he wanted to move the school to a place where he could have room to expand, and he wanted to obtain a charter to open a college. The English Trust supported the first goal, but not the second, as a charter would interfere with its control of the funds. Wheelock was determined to have his charter, however, and when the time came, he told the English Trust only about his plan to move. The trust helped Wheelock select New Hampshire as the site for his relocation, but it did not learn about the charter -- granted by New Hampshire governor John Wentworth, with whom Wheelock had been secretly negotiating -- until more than three months after it had been issued. Adding insult to injury, Wheelock, without consultation, named the college after Lord Dartmouth, informing the man himself after the fact. (After the charter was issued, Dartmouth never wrote to Wheelock again.) The members of the English Trust were outraged; to placate them, Wheelock made superficial motions to keep Moor’s and Dartmouth separate, though in practice the institutions were one and the same. Despite its displeasure, the English Trust continued to honor Wheelock’s requests for money until 1775, when the fund ran out. It also drew from the fund to support Occom, whom it believed Wheelock had mistreated, and Kirkland, whom it saw as more faithful to the design of Christianizing Indians than Wheelock. Once the fund ran out, Thornton and Savage continued to provide Wheelock with some financial assistance when he found himself in debt.

The capital and largest city of the United Kingdom, London is located in the southeastern region of England along the Thames River. The outpost that would become London originated as a military storage post for the Romans when they invaded Britain in the year 43. It soon developed as a trading center and financial hub for Roman Britain. During a revolt against the Romans in 61, London was burned to the ground; the rebuilt town appeared in Tacitus’s Annals as Londinium. With the decline of the Roman Empire in the 4th century, Londinium became a Saxon trading town. Following the Norman Conquest, London retained its central political and commercial importance. In the 14th century, under Edward II, Westminster became an administrative center and London became the capital of England. In the early 18th century, London was an important hub for evangelical Christianity and home to many influential people, like the charismatic Anglican minister, George Whitefield, who were sympathetic to Wheelock’s missionary endeavors. Occom arrived in London in February 1766 on his fundraising tour for Wheelock’s school and preached his first sermon at Whitefield’s Tabernacle. London would be Occom’s home base for the next two years, as he and Whitaker travelled throughout England and Scotland. Occom made many friends in London who would continue to support him after his break with Wheelock and the School. By the late 18th century, London had replaced Amsterdam as the center of world commerce, a role it would maintain until 1914.

Stepney is a district between the Thames River and Mile End Road in the East End of London that developed out of Stibenhede, a medieval village surrounding St. Dunstan’s Church. Because of its docks and Mile End Road, a busy thoroughfare running east from London, Stepney expanded in the 16th century, and in the 17th century, it became a locus for Protestant dissenters, independents, and separatists who were forced to meet outside London. In 1644, a congregation of dissenters began to meet in the area and created the Stepney Meeting in 1674, also known as the Broad Street Church, which became the largest dissenting congregation in London. From 1746 until 1796, Reverend Samuel Brewer, a close associate of George Whitefield and a popular figure in London religious circles, preached at Stepney Meeting. In 1765, Brewer was one of the eminent clergymen who welcomed Occom and Whitaker to London during their fundraising tour, using Stepney Meeting as a base to connect Occom to other area churches. While in London, Occom preached at Stepney Meeting several times to crowded audiences and raised a significant amount of money for Wheelock’s school. Today, Stepney is a working-class, immigrant neighborhood home to many post-war tower blocks and housing estates.

Long Island is an island located in southeast New York State. In 1824, historian Silas Wood claimed that 13 different tribes inhabited the island when the Dutch and English arrived in 1639: the Canarsie, the Rockaway, the Matinecock, the Merrick, the Massapequa, the Nissequoge, the Secatoag, the Seatuket, the Patchoag, the Corchaug, the Shinnecock, the Manhasset, and the Montaukett. This is the commonly accepted tribal history of Long Island, and Wood’s theory is taught in New York textbooks today. Yet, in 1992, historian John Strong challenged this dominant narrative, arguing that tribal systems did not develop on Long Island until after Europeans arrived. Based on Dutch and English colonists’ accounts, the Algonquian communities on western Long Island likely spoke the Delaware-Munsee dialect and those to the east spoke languages related to the southern New England Algonquian dialects. These indigenous peoples organized themselves by language and kinship, but beyond village systems and the occasional alliance, there existed no formal tribal structure. Rather, internal structures arose among the Montauks, the Shinnecocks, the Poospatucks, and the Matinnocks to cope with English settlers, and became integral to these peoples’ survival. Although new diseases and land negotiations severely encroached on the freedom of Long Island’s Native population, these groups that developed tribal structures retain a sense of community today. By the 18th century, much of the island had fallen into the hands of the English, who were the sole European power on Long Island once the Dutch relinquished their claims to the land after the second Anglo-Dutch War in 1664. During the Great Awakening of the 18th century, Occom spent 12 years serving as a missionary to the Montaukett Indians of Long Island, along with Presbyterian minister Azariah Horton. Today, the western half of the island is densely populated due to its proximity to Manhattan, and its eastern half is mainly devoted to resort towns. The Shinnecocks and the Poospatucks retain autonomous reservations on Long Island.

Southold is located in northeast Long Island, New York and is the oldest English town in the state of New York. The Corchaug Indians, who occupied the land that would become Southold until Puritans from the New Haven colony settled the land in 1640, called the area Yennecott and had cleared much of the land before the Puritans’ arrival. The New Haven magistrates bought the title to the land making up present-day Orient Point to Wading River from the Corchaug Indians, and the colonists soon after built a church that served as the religious and political center of the town. As the population increased in the second half of the 17th century, large divisions of land were made. The Indians in the area contracted fatal diseases, were pushed out, were enslaved, or later intermarried with black slaves and had children who were enslaved. In 1664, Southold severed ties with Connecticut and became the subjects of the Duke of York, and Southold was granted the land from Plum Island to Wading River. As English subjects, 150 men went to Ticonderoga after 1754 and fought in the French and Indian War. During the Revolution, British troops occupied Southold, and many Southolders left for Connecticut while others were loyalists. When the British left New York in 1784, many Southolders who had left returned to Southold and helped to rebuild the town. In 1767, Occom suggested a tract of land in Long Island near Southold as a new location for the Indian school. He also visits the town later as an intinerant preacher. In a 1771 letter to Wheelock, David Avery writes of a revival in religion in Southold.

A city in the southwest of England. In the mid-18th century, Bristol became England's second biggest city due to its thriving importation of sugar cane, tobacco, rum, and cocoa, all products of the slave trade. Its affluence made it an important and lucrative stop for Occom and Whitaker on the fundraising trip to the west of England.

Montauk is an unincorporated hamlet located on the eastern tip of Long Island in southeastern New York. The town was named after the Montaukett Indians who lived on much of eastern Long Island when Europeans first made contact in the 17th century. Archeological records show that Native Americans occupied eastern Long Island at least 3,000 years prior to European contact. The Montaukett Indians derived their name from the land they lived on, Montaukett meaning hilly country. The Montauketts made great use of Long Island’s abundant resources, and the nation subsisted by growing crops such as corn, squash, and beans as well as gathering berries, herbs, and roots. In addition to game such as deer and fish, the Montauketts also hunted whales and used every part of the whale, including its oil, which they burned in large clamshells. Living on an island at first isolated the Montaukett people, but they soon became a strong economic force in the region thanks to the production of the American Indian currency wampum. Wampum was constructed out of polished sea shells, which were found in abundance along Long Island’s beaches. The Montauketts' rich resources, however, led to wars with surrounding Indian nations, including the Pequots and Narragansetts to the north. The Pequots eventually forced the Montauketts to forfeit wampum as tribute. By the early 17th century, the Montauketts were faced with wars against surrounding Native Americans and an onslaught of European diseases, and in order to preserve his nation’s territorial integrity, the Montaukett sachem, Wyandanch, established an alliance with English settlers in Connecticut in 1637. Over time, however, the Montauketts' began selling off land to the English settlers, and disease further decimated their numbers. A 1650 smallpox epidemic killed around two-thirds of the Montaukett people. In 1665, Wyandanch granted the English permission to pasture livestock on Montaukett lands. In 1686 a group of East Hampton settlers known as the Proprietors bought the territory of Montauk from the Montauketts, and would continue to hold on to the land in a joint trust for the next 200 years. Despite attempts over the years, the town has never been incorporated as a village. Many years later, the Montauketts attempted to reassert their land rights on Long Island by petitioning New York State Judge Abel Blackmar in 1909. Blackmar refused to recognize the Montauketts as an Indian tribe, which has to this day left them without a reservation on the land that still bears their name.

Lebanon is a town located in the state of Connecticut southwest of the town of Hartford. The land that became Lebanon was inhabited at least 10,000 years ago based on the archeological record. By the 1600s, the land was permanently inhabited by the Mohegan Indians, who used the area primarily for hunting. Lebanon was officially formed in 1700 when English settlers consolidated a number of land tracts, including several land grants by the Connecticut General Assembly and lands purchased from the Mohegans. However, these purchases were controversial. In 1659, the Mohegans entrusted their reserve land to Major John Mason, and in the following year, Mason transferred this land to the Connecticut colonial government with the understanding that there would be enough land left for the Mohegans to farm. The Mohegans claimed that they never authorized a transfer to the colonial government and only Mason’s heirs were entrusted with their land. In 1662, Connecticut, which included the Mohegan land that had been entrusted to the Masons, was incorporated by a royal charter. Based on this charter, the colony argued that the land was now the property of the government. In 1687, the colony began granting the Mohegan land to townships, and in 1704 the Masons petitioned the Crown on behalf of the Mohegans, claiming that such transfers of land to townships were illegal. Between the years of 1705 and 1773 legal disputes and controversies persisted, finally ending in a verdict by the Crown against the Mohegans. In 1755, Wheelock received property and housing in Lebanon that he would use as his house and school. While Lebanon was originally incorporated as a part of New London County in 1700, in 1724 it became a part of New Windham, before once again becoming a part of New London County in 1826. Lebanon was central to the American Revolution with half of its adult population fighting for the colonists and hundreds of meetings convened in the town for the revolutionary cause.

Connecticut is a state in southern New England that borders Massachusetts to the north and the Long Island Sound to the south. Its name is derived from the Algonquian "Quonehtacut," meaning "long river," referring to the Connecticut, which runs from the border with Canada into the Long Island Sound. The area was originally inhabited by Algonquian-speaking Pequots, Mohegans, and Quinnipiacs. European settlers took advantage of tribal divisions to establish dominance in the region. Dutch explorer Adrian Block sailed up the Connecticut River in 1614, establishing an active Dutch trading post at what is now Hartford. English claims to Connecticut began in 1630, but settlement truly began when Thomas Hooker, a Congregationalist minister now known as "The Father of Connecticut," left Boston to found Hartford in 1636. Hartford became the center of the Colony of Connecticut, which did not receive its charter until 1662 when Governor John Winthrop, Jr. secured it from Charles II. In 1665, the Colony of New Haven, established in 1638 by the Puritan minister John Davenport, joined the Colony of Connecticut under this charter. Early settler relations with local Indians were tense, and encouraged the New England colonies of Massachusetts Bay, Plymouth, Connecticut, and New Haven to unify as the "United Colonies" or "New England Confederation" and fight together, with Indian allies, in the Pequot War and again in King Philip's (Metacom's) War. These wars helped establish a specifically Connecticut and specifically American identity; the latter drove the colony to join the rebellion against Britain in 1776. Occom, born into a Mohegan household in Connecticut, was closely associated with the Colony and retained strong ties to the region throughout his life. He converted to Christianity in 1743 when the Great Awakening spread through Connecticut, and inspired Wheelock's Indian Charity School, which was founded in Lebanon, CT in 1754. He also became involved in the Mason Land Case, a long-standing dispute over the ownership of reserve Mohegan lands in Connecticut. Wheelock also had strong ties to Connecticut, moving his Indian Charity School only when the colony would not grant it a charter.

Nathaniel Whitaker was an outspoken Presbyterian minister with a long and wide-ranging career. Between his ordination in 1755 and his death in 1795, Whitaker ministered to five different congregations. His longest tenure was at Chelsea, CT (near Norwich), from 1761-1769, during which he joined Occom on his two-and-a-half-year fundraising tour of Britain. While in Chelsea, Whitaker was very involved in Wheelock's project. The two engaged in frequent correspondence, and Whitaker served on Eleazar Wheelock's Board of Correspondents in Connecticut, as well as on the Board of Trustees of Moor's Indian Charity School. At one time, he was Wheelock's presumed successor, but Dartmouth's Trustees demanded that Wheelock appoint another. Wheelock, in part due to his strongly-held belief that Native Americans were childlike and rash, was convinced that Occom needed an Anglo-American supervisor on his fundraising tour. After several candidates turned down the job, Wheelock selected Whitaker. He proved to be a poor choice; he was, by many accounts, a difficult man to get along with, and many of Wheelock’s British allies, including George Whitefield and the English Trust (the organization that took control of the money Occom raised in England) preferred to deal with Occom, although Whitaker insisted on handling the tour’s logistics. Furthermore, in Britain, Occom was the obvious star of the tour, and it was unclear to many why Whitaker asserted himself so prominently. Whitaker’s poor decisions seriously alienated the English Trust and increased their suspicion of Wheelock’s later dealings and treatment of Occom. He gave the English Trust the impression that they would have control over money raised in Scotland (which was in fact lodged with the parent organization of the SSPCK), and he was the executor of the “Eells Affair,” a plan initiated by the CT Board of the SSPCK to bring the money that Occom and Whitaker raised back to the colonies by investing it in trade goods and selling them at a profit (Eells was one of the merchants who was to help with the resale of goods). The English Trust learned about the plan by reading letters that Whitaker had given them permission to open in his absence, and were immediately shocked. The wording of certain letters made it appear that only a percentage of the profit from the resale of the goods would go towards Moor’s Indian Charity School, but beyond that detail, the English Trust was scandalized at the thought of money raised for charity being invested in trade. The English Trust blamed Whitaker entirely for these affairs, and issued specific instructions for Occom to notarize all documents requiring Whitaker’s signature. In short, they wanted Occom to supervise Whitaker, when Wheelock had envisioned the opposite relationship (both Occom and Whitaker seem to have ignored their instructions, preferring to have as little contact with one another as possible). In 1769, a year after his return to Connecticut in 1768, Whitaker found himself dismissed by his Chelsea congregation (likely because he had spent two and a half years away from them). He went on to serve several more congregations before his death in 1795. Whitaker was an outspoken Whig, and during the Revolution he published several pamphlets on his political opinions.

Sir John Johnson was Sir William Johnson's son by Catherine Weissenberg, his Dutch common-law wife. He followed closely in his father's footsteps and participated in war and diplomacy from an early age. He was knighted between 1765 and 1767 while on a trip to Great Britain. John Johnson was a staunch loyalist. In 1776, he fled to Canada to fight on the British side, bringing many Mohawk allies with him. After the Revolution, he advocated for Haudenosaunee (Iroquois) interests in Canada and played a prominent role in Canadian politics. Wheelock awaited John Johnson's return from Britain in 1767 to find out whether there was an opportunity to supply Reformed Protestant missionaries to the Six Nations, or whether missionary organizations in England intended to send Anglican missionaries, for whom Sir William Johnson had expressed a preference.

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.

Andrew Oliver was an influential Boston merchant and politician, who was a member of several societies that funded Eleazar Wheelock, including the Boston Board of the New England Company (treasurer) and Massachusetts General Assembly (secretary). Oliver played an important political role in pre-Revolutionary Massachusetts and, as a firm advocate of Indian missions, attended multiple conferences with Indian tribes. He believed that Anglican and Dissenter missionaries and societies could cooperate, and after Oliver and Wheelock were introduced in 1756, Oliver helped Wheelock access funding from the New England Company, the Massachusetts Assembly, and the Boston Board of the Society in Scotland for Propagating Christian Knowledge. Their relationship deteriorated, however, when the London Board of the New England Company turned against Wheelock late in 1765. Wheelock became aware of the London Board’s change of heart through the “Oliver letter,” a letter purportedly written by Oliver (actually written by Ebenezer Pemberton) that was “injurious” to the characters of Wheelock, Whitaker, and Occom. In 1765, Wheelock also lost his funding from the Massachusetts Assembly. It is unclear what role Oliver played in these events. On the one hand, the breach between Wheelock and the New England Company coincided with the collapse of Oliver’s political career over his attempts to enforce the Stamp Act. Oliver may have been too preoccupied to be involved in the London Board’s change of heart; after all, Boston mobs were burning him in effigy. On the other hand, if Oliver was not involved, it is more difficult to explain why his correspondence with Wheelock ended abruptly in 1767 or why Wheelock lost funding from the Assembly and the London Board at the same time. Oliver would be the obvious link; but of course, Wheelock had many detractors in Boston and another explanation is certainly possible.

Jasper Mauduit was born in London, England, and served as Agent in London for the Province of Massachusetts Bay from 1762 to 1765. Englishmen appointed as agents in the 18th century were often merchants with trading interests in America. In this capacity, Mauduit represented the interests of the colony to the British government and was the complement of the colony's royal governor. Agents also solicited royal approval of enactments passed by colonial legislatures, were a source of information, and represented colonial interests in British courts. Mauduit then served as Governor of the Company for Propagation of the Gospel in New England and the parts adjacent in America (New England Company), a powerful missionary society active in the colonies from 1649-1786 that supported a range of efforts, including the missionary work of Wheelock's alumnus Samuel Kirkland, as well as Occom's education at Moor's and his salary during his time with the Montauks on Long Island. In his capacity as governor, Mauduit received a controversial letter on October 2, 1765 from the Boston Commissioners of the Company, signed by Andrew Oliver, that downplayed Wheelock’s role in Occom’s conversion and education. Wheelock pushed back against these claims, writing to many correspondents about the situation, though we do not have a record of Mauduit's position. In response to this controversy, Occom wrote his short Narrative to verify the facts of his life and conversion.

Robert Keen was a London wool merchant and an ardent supporter of George Whitefield, the eminent evangelical. Although it is unclear when Keen and Whitefield first came into contact, by the 1760s Whitefield was writing to Keen frequently. In 1763, Keen, along with Daniel West, was given the task of managing Whitefield’s religious enterprises in London (specifically, his Tottenham Court Chapel and the Tabernacle, another London church), which they continued to do after Whitefield’s death. Keen was also one of the four executors of Whitefield’s affairs in England (along with West and Charles Hardy). As a result of his relationship with Whitefield, Keen was introduced to Occom and Whitaker upon their arrival in February 1766. He was a member of the informal committee that collected donations before October 1766 and provided Occom and Whitaker with advice on their route and strategies. Keen also became a member of the English Trust, the formal organization formed in October 1766 to safeguard donations. As secretary and deputy treasurer of the Trust, Keen played an important role in transmitting accounts and correspondence between the Trust and Wheelock during the tour and the long process of Wheelock’s relocation to New Hampshire. Along with fellow Trust members Samuel Savage and John Thornton, Keen continued to provide financial support to Wheelock after the Trust had been exhausted.

Ebenezer Pemberton was a New Light minister who wrote the infamous "Oliver letter" to try to discredit Samson Occom during the latter's 1765 fundraising tour. He also opposed Wheelock's efforts to obtain funding from the Massachusetts Assembly. After graduating from Harvard in 1721, Pemberton served a five-year stint as chaplain at Boston's Castle William (Fort Independence). In 1726, First Presbyterian Church in New York hired him, although they allowed him to be ordained Congregationalist in Boston. Pemberton served First Presbyterian until 1753, when battles within the Presbyterian Church drove him out. He is noteworthy as the only minister in New York who welcomed George Whitefield, transatlantic superstar of the First Great Awakening, into his pulpit. While in New York, Pemberton was a member of the New Jersey Board of the Society in Scotland for Propagating Christian Knowledge. This board hired several missionaries, including David Brainerd, John Brainerd, and Azariah Horton, and established the College of New Jersey (which awarded Pemberton an honorary D.D. in 1770). Pemberton also preached at the ordination of John Brainerd, a Presbyterian minister with whom Wheelock worked closely. After the fissure in his congregation, Pemberton returned to the comforts of Congregationalism in Boston at the Old North Church (also known as the New Brick Church, and not the same Old North Church connected to the Midnight Ride of Paul Revere). Pemberton joined the New England Company once he reached Boston. Along with other New England Company board members, he discouraged Occom's fundraising tour. He was also the author of the 1765 letter attempting to discredit Occom and Wheelock. Pemberton opposed Wheelock's efforts to secure money from the Massachusetts Assembly on at least two occasions, once in 1762 and once in 1766. After Andrew Oliver retired from the New England Company around 1770, Pemberton took over as de facto secretary. The Revolution forced Pemberton to give up his pulpit. He was a Tory, and Governor Hutchinson of Massachusetts was a loyal member of his Boston congregation. The rest of the congregation was not pleased by Pemberton's politics. From February 1774 on, Pemberton was more or less in early retirement, and he died a few years later. Pemberton should not be confused with 1) his father, Ebenezer Pemberton Sr., who was minister at the Boston Old South Church, or 2) Israel Pemberton, a wealthy Philadelphia businessman who gave money to Moor's.

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.

Ralph Rodulphus Wheelock was Wheelock's oldest son and heir apparent. While Wheelock believed that Ralph showed great aptitude for the "Indian business," others saw Ralph as arrogant and abrasive. He also suffered from epilepsy, which seriously impeded his ability to work. He died in Hanover as an invalid under almost constant care and guardianship. Wheelock's struggle to accept his son's illness and his son's struggle to overcome it provide an undercurrent for some of the stranger events in the history of Moor's Indian Charity School and Dartmouth College. Ralph grew up surrounded by and dedicated to Indian education, but also with an inflated sense of Wheelock's, and his own, importance, which stayed with him for much of his life. Joseph Brant recounts a telling anecdote: Ralph once ordered William Major, Sir William Johnson's son, to saddle his horse on the grounds that he was the son of a gentleman and William Major was not. Ralph was unable to finish coursework at the College of New Jersey, which he attended from 1761-1763, although he graduated from Yale in 1765. He made three tours of the Six Nations (in 1766, 1767, and 1768), assisting ministers in bringing back children and negotiating with tribes. He taught at Moor's for two years, and was briefly considered as a companion for Occom on the Fundraising Tour. Wheelock formally named him as his heir in the 1768 draft of his will. However, Wheelock's reliance on Ralph brought disastrous consequences for the school. In the spring of 1768, Wheelock sent Ralph to the Onondagas and Oneidas to negotiate about schoolmasters and missionaries. Once there, Ralph managed to offend the assembled chiefs beyond repair. Ralph blamed his failure on Kirkland, and it was not until 1772 that Wheelock learned the truth of the matter. It is likely that Ralph's conduct influenced the Oneidas' decision to pull their children out of Moor's later in 1768: Wheelock himself implied as much in his 1771 Journal. By the early 1770s, Wheelock had realized that Ralph was never going to take over Dartmouth College. In a later will, Wheelock provided Ralph with £50 per annum for his care, to be paid out by the College, and stipulated that his other heirs should look after his oldest son. Because Ralph was unable to serve as Wheelock's heir, the presidency of the College passed to John Wheelock, a soldier who had no theological training or desire to run a college.

Samuel Brewer was a minister who served for 50 years at the Broad Street Church, also called the Stepney Meeting, the largest of the dissenting congregations (Congregational or Presbyterian) of London. Starting in the late 17th century, many dissenters, separatists, and independents congregated in Stepney, now a working-class and immigrant neigborhood in London's east end, but originally a village developed around the Church of St. Dunstan's on the outskirts of the city. Brewer took over the ministry at Stepney in 1746, when the congregation had dwindled, and increased attendance over the years, leaving a very successful church at his death in 1796. Though an independent, he was friendly with clergy from the Church of England, and was part of the group of eminent clergymen clustered around the evangelical preacher George Whitefield, his particular friend, who welcomed Occom and Whitaker when they arrived in London in 1765. Occom calls Brewer "a warm Servant of Jesus Christ," and records preaching at Mr. Brewer's meeting several times to crowded audiences who made generous collections for the Indian Charity School. Robert Keen mentioned Brewer as part of a group that met weekly to advise Occom and Nathaniel Whitaker on their activities and send letters of introduction and recommendation to the leading men of surrounding churches. Whitaker urged Wheelock to write to Brewer, among other energetic supporters, but there is no evidence that he did so.

General Phineas Lyman was a longtime friend of Eleazar Wheelock’s and a supporter of his school. He was born in Durham, CT in 1715 and studied law at Yale. After graduating in 1738, Lyman became a tutor then successful lawyer, and he managed a law school in Suffield, MA. When Suffield was incorporated into Connecticut, Lyman became involved with the Connecticut General Assembly. He served in the French and Indian War, commanding 5,000 Connecticut troops, and was integral in the battle of Lake George in 1755 although General Johnson was credited with the victory. After the war, General Lyman went to England in search of acknowledgment for his war endeavors, and to secure land on the Mississippi or Ohio River for himself and fellow officers. Lyman assured Wheelock he would endeavor to incorporate his school into the territory. However, in April of 1769, Lord Dartmouth wrote to Wheelock indicating that General Lyman had excluded the school from his plea; Sir William Johnson had denounced Wheelock for supposedly deterring Indians from ceding their property. In 1774, after 11 years of negotiations, General Lyman finally obtained the grant for the Mississippi and Yazoo lands; nonetheless, Wheelock had already established his school in New Hampshire. In 1775, General Lyman died en route to the newly acquired territory in West Florida.

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.

Mary Wheelock was born Mary Brinsmead on July 26, 1714 in Milford, Connecticut. In the year following the death of his first wife, Eleazar began to court Mary Brinsmead, and the two married on November 21, 1747. Mary and Eleazar had five children together, including John, who would succeed his father as President of Dartmouth College. Little appears in the historical record about Mary, but many of the people who wrote to Wheelock, especially his Native correspondents who often lived with the family, referred to her warmly. In September 1770, Mary dismantled her longtime home in Connecticut, and travelled with her children to the Wheelocks' new home in the wilderness of New Hampshire. They rode in a coach sent over from England by John Thornton, accompanied by 30 Charity School students on foot. Eleazar, who had gone ahead to build housing for everyone, wrote a letter to Mary with many instructions about the move; the disposition of domestic animals, people, supplies; and the acquisition of money that suggests she was an able and trustworthy manager (manuscript 770510.1; this manuscript is not included in Occom Circle documents). She died in 1784 in Hanover, New Hampshire, where she is buried in the Dartmouth College Cemetery.

George Whitefield, the English itinerant preacher who helped spark the Great Awakening, was an essential supporter of Eleazar Wheelock’s project. Whitefield studied at Pembroke College, Oxford, where he met the pioneers of Methodism, John and Charles Wesley. He was ordained in 1736, and he made the first of his seven trips to America two years later. While abroad in 1740, Whitefield founded an orphanage in Georgia, and went on a preaching tour during which he met Wheelock and spread ideals that prompted the Great Awakening. Although Whitefield was ordained in the Church of England, his enthusiastic preaching style and charismatic personality made him a controversial figure, and traditional clergyman on both sides of the Atlantic censured him. Nonetheless, he continued to be an important contact and friend of Wheelock’s, and his dedication to Wheelock’s vision was evident. He contributed money to the cause, secured various other funders, and donated an eighty-pound prayer bell to the school. More importantly, Whitefield not only suggested to Wheelock the idea of a fundraising tour in Great Britain, he hosted Occom and Whitaker shortly after they arrived in England, provided a house for them to reside in for the remainder of their tour, and introduced the pair to influential figures such as William Legge, the Earl of Dartmouth. Whitefield tabernacle’s was the setting of Occom’s first sermon in England on February 16, 1766, and many believe that Whitefield wrote the introduction to a pamphlet printed in London during the campaign (although he was not credited). Whitefield continued to be involved in Wheelock’s work until he died in Newburyport, MA in September of 1770.

Breed was a vendor who traded with Occom and Wheelock. His wares included food, building materials, alcohol, clothing, and finished metal goods. He was a staunch Wheelock supporter, and helped hold and deliver mail for Wheelock, as well as sending his (possibly first-born) son, John McLaren Breed, to Wheelock's school (J. Breed went on to graduate from Yale in 1768). While Occom was abroad, he was more lenient in supplying goods to Mary Occom than other local vendors, such as Captain Shaw, but eventually, he too refused to sell to her on credit.

Sarah Whitaker (maiden name Smith) was the wife of the prominent Presbyterian minister Nathaniel Whitaker. They had seven or eight children, the first being born in 1756. She wrote to him and raised their children while Nathaniel was away on his fundraising tour with Samson Occom (1765-1768). She must have lived at least until the birth of their last child, Jonathan Whitaker (born December 10, 1771), but she does not appear in the historical record after that time.

This enduring and complex controversy begins with an ambiguous agreement of September 28, 1640 in which Uncas, sachem of the Mohegans, either gives or entrusts a large tract of the Tribe’s territory to the Colony of Connecticut, to be overseen by Major John Mason, a long-time advisor to the Mohegans. Over the years, Mason’s heirs, on behalf of the Mohegan Tribe, resist the Colony’s claims that it owns the lands through a series of suits and appeals. In 1743, Occom attends hearings of the case, which has split the Tribe into opposing factions. The case is finally decided in the Royal Courts in London in 1773 against the Mohegans.

After many months of planning and shifting personnel, Occom, accompanied by the minister Nathaniel Whitaker, sets sail in December 1765 for a two-and-a-half year tour of England and Scotland in order to solicit contributions to Wheelock’s Indian Charity School and missionary efforts. Introduced to aristocrats and prominent clergy by the minister George Whitefield, Occom preaches many sermons, travels widely, and collects a large sum of money.