Tobias Shattock, letter to Eleazar Wheelock, 1765 October 16

The Company for Propagation of the Gospel in New England and the parts adjacent in America was a missionary society active in America from 1649 until 1786. It was first called the "New England Company" in 1770. Most secondary literature uses that name for convenience and to distinguish it from other missionary societies. The company was first chartered in 1649 as the "President and Society for the Propagation of the Gospel in New England," largely in response to John Eliot's missionary efforts. After the Restoration (1660), it was rechartered as the "Company for Propagation of the Gospel in New England and the parts adjacent in America." The New England Company was very powerful and influential, in large part because it was a coalition between Anglicans and Dissenters. It supported a range of missionaries from the Mayhews to the Sergeants to Moor's alumnus Samuel Kirkland. After the Revolution, the New England Company refocused its attentions on New Brunswick and Canadian Indians. Wheelock had a very rocky relationship with the New England Company. Initially, it supported Wheelock's efforts. The Company funded Occom's education at Moor's and paid him a small salary during his time among the Montauketts. However, from 1765 onwards, its relationship with Wheelock rapidly deteriorated. The Company opposed the fundraising tour of Great Britain and went so far as to interfere with it by sending a widely circulated letter to England questioning Occom's background. The New England Company also interferred with Titus Smith's mission to Onaquaga by sending a rival missionary, Mr. Moseley, and stealing Titus' interpreter, Elisha Gunn. In 1767 it formally withdrew its financial support from Wheelock on the grounds that the fundraising tour had raised sufficient money. It is unclear what led the New England Company to suddenly change its stance towards Wheelock. Perhaps it wanted exclusive power over missionary distribution in New England, or perhaps it was thought that focusing on education over numbers in the field was counterproductive. Most secondary sources have conflated the New England Company's Boston Board and the Society in Scotland for Promoting Christian Knowledge's Boston Board, an easy mistake to make since both are sometimes referred to as the Boston Board and both vigorously opposed Wheelock. Any secondary source's statement about either should be carefully researched.

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.

Lebanon Crank was the name of an area in the northwest part of the town of Lebanon, Connecticut, on both sides of the Hop River, which was created by the Connecticut legislature in 1716, in response to the demand of residents who did not want to travel to the First Church in Lebanon proper for services. It was also known as Lebanon North Parish and the Second Society or Second Church in Lebanon, names that refer to religious organizations of the Congregational Church. The two dozen families who started the parish built their first meetinghouse near the site of the present structure, around which the religious and political life of the community revolved. Eleazar Wheelock served as minister in this parish from 1735 to 1769, and his house, built around 1735, is the oldest building still standing. Lebanon Crank played a major role in his life. It was his base of operations when he became an itinerant mininster during the religious awakenings of the 1730s and 1740s, and he presided over a revival in the Second Church in 1740. His Indian Charity school was located nearby in Lebanon, and his students attended the Second Church in Lebanon Crank as part of their education. The parish was so invested in Wheelock's School that they tried to keep him from moving it up to New Hampshire when he founded Dartmouth College, but failed. Lebanon Crank was subsequently renamed Columbia and established as a separate town in May 1804.

Rhode Island is a U.S. state located in southern New England along the Atlantic coast. What would become Rhode Island was originally inhabited by the Narragansett, Niantic, and Wampanoag peoples, who established semi-permanent villages of longhouses. They hunted deer, fished for tautog and striped bass, grew corn, beans, pumpkin, and squash, and gathered clams, oysters, and quahogs. From the quahog shell, the Narragansett Indians made the Native American currency wampum, which bolstered their wealth among other tribes in the region. In 1636, Roger Williams founded Providence following his expulsion from the Massachusetts Bay colony for what was perceived as his radical religious beliefs. Williams advocated dealing fairly with Native Americans and purchased the lands for Providence from the Narragansett sachems Canonicus and Miantonomi. In 1644, Williams received a charter from the British Parliament incorporating the towns of Providence, Portsmouth, and Newport as Providence Plantation and guaranteeing religious liberty. A 1663 charter issued by Charles II more firmly established the colony of Rhode Island, which tolerated different religions and maintained friendly relations with Native Americans until the outbreak of King Philip's War in 1675. This conflict resulted in the destruction of many colonial towns, including Providence. The Narragansett tribe was initially skeptical of missionaries, because of their experience of English land-grabbing, and because the church in Charlestown, RI had its own homegrown minister, a Narragansett separatist named Samuel Niles. Although the Narragansett tribal council approved the mission of Joseph Fish in 1765, which met with initial success, the tribe eventually asked Fish and Edward Deake, the schoolmaster he engaged, to leave Rhode Island in favor of Native ministers and teachers. Rhode Island residents actively protested British rule over the colonies and openly agitated for war. In 1772, a number of Rhode Islanders attacked and destroyed the British ship the Gaspee, and Rhode Island was the first state to openly declare independence from Great Britain prior to the adoption of the Declaration of Independence. Between two and five percent of Rhode Island Native Americans migrated to Brothertown.

Charlestown is located in Washington County in southwestern Rhode Island along the Block Island sound. For thousands of years before European settlement, the area was inhabited by Native Americans who lived by hunting, fishing and agriculture. When the English dissenter, Roger Williams, fled Massachusetts Bay in 1636 and stepped ashore in what would become the Plantation of Providence, he was welcomed by Canonicus, sachem of the Narragansett Indians. From Canonicus, Williams purchased a large tract of land that included the settlement of Misquamicut, which would become the site of an English settlement named Charlestown after King Charles II. It was incorporated in 1783. After the Great Swamp Fight in which the United Colonies massacred many Narragansetts — and hunted down and killed or enslaved those who escaped — 500 survivors (from a pre-war population of 5,000) signed a 1682 peace treaty and received permission to join with the Eastern Niantic tribe, which had remained neutral throughout the war and had a small reservation near Charlestown. Settlers continued to acquire land from the Naragansetts, and by 1880, the tribe ceased to exist as a legal entity. A portion of tribal lands were returned to Narragansett ownership in 1978 by the courts and state legislation, and the tribe was officially recognized in 1983. Charlestown is the present-day headquarters of the Narragansett Tribe and the location of their reservation.

Tobias Shattock was a Narragansett leader who briefly attended Moor's Indian Charity School. He died in Edinburgh while trying to protect Narragansett land interests. Like many Moor's students, Tobias was from a powerful family: he and his brother John were the sons of John Shattock Sr., a Narragansett lay minister. Tobias and John received their basic education from Edward Deake at Charlestown and then attended Moor's from December 1766 to the fall of 1767. By all accounts, Tobias was an especially promising student. Both Tobias and John left Moor's to try to defend Narragansett land claims. The Narragansett sachems had run up massive debt over the course of the 18th century, and were trying to sell Narragansett land to the colony of Rhode Island to settle them. Much of the Narragansett Tribe opposed this course of action. Tobias and John Jr. took the lead in the Tribe's efforts to recruit powerful allies for their cause. Tobias appealed to Sir William Johnson and Andrew Oliver, who were able to secure a temporary halt on land sales. Then, with the support of Wheelock, Whitefield, and Sir William Johnson, the brothers set out to plead their case before the Privy Council in London in January 1768. They arrived in Edinburgh on April 15, 1768, where Tobias died of smallpox on May 6. John continued on to London, but was unsuccessful in his appeal. He returned to the colonies where he died in 1770.

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.

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.

Sir William Johnson was a powerful British colonial official who amassed wealth and influence by integrating into the Mohawk tribe. For a brief window of time (1761-1768), he provided support for Wheelock’s missionary efforts among the Six Nations. He also helped the Brothertown Nation of Indians procure land from the Oneidas. Johnson was born in Ireland in 1715. His family had been part of the Catholic elite, but after William of Orange’s 1690 victory at the Battle of the Boyne, they at least nominally converted to the Episcopalian Church. In 1738, Johnson emigrated to America to manage his uncle Peter Warren’s estate in Mohawk territory. Over the next decade, Johnson became wealthy in his own right through trade and land sales, acquiring a vast estate crowned by his manor house, Johnson Hall, which became the central location for British and Indian treaty making. In 1745, Johnson began collecting official British titles and positions. He played an important military role in the French and Indian War and was named Superintendent of Indian Affairs in 1756 and first baronet of New York in 1757. Much of Johnson’s success was due to his influence among the Mohawks, which he obtained by learning their language and customs and integrating himself into their society. He participated in Mohawk rituals and entered into a common-law marriage with a powerful Mohawk woman, Molly Brant (also called Mary Brant). Because Haudenosaunee (Iroquois) society is matrilineal, this marriage was an essential element of his participation in Indian affairs. Wheelock desperately wanted to wield missionary influence among the Six Nations, and sought to obtain Johnson as an ally in his endeavors. At first, the two found grounds for cooperation. Wheelock sent Occom as a missionary to the Oneidas in 1761 and again in 1762, and sent a substantially larger group of missionaries and schoolmasters in 1765, 1766, and 1767. Johnson, meanwhile, encouraged Haudenosaunee children, including his brother-in-law Joseph Brant, to attend Moor’s. Johnson’s support proved indispensible to missionaries in the field; he helped with supplies, language skills, and relations with the Mohawks and Oneidas. Wheelock also valued Johnson for his influence in Britain, and drew on him for recommendations and public statements of support numerous times. From 1763 on, however, Johnson found himself decidedly uncomfortable with Wheelock’s missionary efforts, and by 1769, their relationship had dissolved completely. In 1766, Johnson was invited to join the Society for the Propagation of the Gospel in Foreign Parts (SPG), the largest and most influential Anglican missionary society in the 18th-century British-Atlantic world. He began working to place Anglican missionaries, rather than Congregationalist and Presbyterian ones, among the Six Nations, which alarmed Wheelock. Johnson was generally supportive of Native American tribes’ efforts to maintain their land and sovereignty. As the historian Linford Fisher has noted, “virtually every major Native group in southeastern New England successfully petitioned Johnson to act on their behalf during the late 1760s and early 1770s.” Among these groups was the Brothertown Nation, a Christian composite tribe formed by Southern New England Algonquian Moor’s alumni. Johnson helped them negotiate with the Oneidas, which proved essential to their successful land purchase and relocation to central New York.