Queen Anne’s War in the North

In 1702 a war broke out between England and France which would later be known as Queen Anne’s War, the War of Spanish Succession, and the French and Indian War. While the war was fought primarily in Europe, in North America it became a struggle between the European powers for control of the continent. While it was a war between European powers, many Indian nations were drawn into the war over the next decade as allies to the Europeans.  

Following the death of Spanish King Charles II in late 1700 a war broke out regarding who should succeed him to the Spanish throne. Initially, the war was limited to Europe, but in 1702 England declared war on France and Spain and with this the conflict expanded to North America.

In North America, the English colonies were primarily along the Atlantic coast from the Carolinas to New England. While there was some English settlement as far inland as the Appalachians, for the most part the English did not venture into the interior of the continent.

On the northern fringes of the English colonies there were conflicts with the French who occupied the area along the St. Lawrence down to the Great Lakes. The French, who had adopted Indian bark canoes, freely travelled the waterways of the interior trading with the Indians. The French often spoke the Indian languages, married Indian women, lived in the Indian villages, and participated in Indian ceremonies.

The conflict between the French and English colonists was in part over control of the Indian fur trade. On the other hand, there was also religious conflict. The French were Catholic while the English, particularly those in New England, were not only Protestant they were Catholic-hating Protestants. The New English colonists viewed the French Catholics as papist atheists who were doing Satan’s work.

With the outbreak of war between the French and the English, the Abenaki, allies of the French, resumed their raids on the frontier settlements of New England. Most of the other Indian nations in Maine simply wanted to avoid the war and the French interpreted this as a betrayal of traditional loyalties.

In New York, both the French and the English sought to keep the Iroquois neutral in the conflict so that the fur trade would not be interrupted. From an Iroquois perspective, by remaining neutral and trading with both of the European powers, they could continue their dominant position in the fur trade.

In 1703, the French sent 230 of their Micmac and Mohawk allies to raid against the English in Maine. The English increased their anti-Indian rhetoric. In Northampton, Massachusetts, the Reverend Solomon Stoddard urged his parishioners to use dogs to “hunt Indians as if they were bears” and he told his congregation that Indians “act like wolves and are to be dealt with like wolves.”

In 1704, French soldiers together with Abenaki and Mohawk warriors attacked Deerfield, Massachusetts, killing 50 of the English colonists and abducting 100 more. The English responded to the raid by attacking Indian villages in the interior.

The French-allied Indians also attacked the English at Haverhill in Massachusetts, Oyster River and Dover in New Hampshire, and York in Maine.

In 1705, the English colonists attacked and burned the Abenaki village of Norridgewock.

In 1706, the French sent two Jesuit priests to contact the mission populations in Maine and keep them active in the war against the English. The Indians, however, were already engaged in peace talks with the English.

John Williams published his book The Redeemed Captive in 1707 which is an account of his capture at Deerfield in 1704. His story of salvation from heathenism (Indian) and Catholicism (French) made the book a bestseller.  

In 1709, the British Governor met with the Iroquois Five Nations (except for the Seneca) in New York to renew the Covenant Chain (the traditional agreement of peace and trade). The British told the Iroquois that they wanted them to take part in a military expedition against French Canada. The Iroquois agreed to provide the British with 150 Mohawk, 105 Oneida, 100 Cayuga, and 88 Onondaga warriors. However, the English war ships never arrived to supply the invasion and the attack fizzled out before it began.

In 1710, the New England colonists sent a formal Indian delegation composed of three Mohawk and one Mahican to England. The New England colonists wanted to persuade Queen Anne to support the colonial plans for an invasion of New France. In England the Indian delegation was called the “Four Kings.” In their meeting with the Queen, the Four Kings, well-coached by their patrons, asked for assistance. They told Queen Anne the proposal would bring England economic benefits. They also asked the Queen for Protestant missionaries and presented her with several belts of wampum. However, the war ended before the Queen could provide her support for the invasion.

In 1713, Queen Anne’s War between the French and English formally ended with the Treaty of Utrecht. Under this treaty, the Iroquois were considered British subjects and trade was permitted with the western Indians by both the British and the French. As a result of this treaty, the French began to establish a series of military and trading posts in the Upper Great Lakes area.  

Aboriginal New England Cuisine With Recipes

When the European invasion of New England started in the seventeenth century, the American Indian people of the region had a varied and savory cuisine. As farmers they raised a variety of crops, including many different kinds of maize (corn), beans, squash, pumpkins, and strawberries. They supplemented these foods with wild foods obtained through hunting, fishing, and gathering. Many modern foods, such as corn bread, hominy, johnnycake, clam chowder, and others, have their origins in the aboriginal cuisine of New England.

Overall, the diet of the New England natives prior to the European invasion seems to have been healthier than that of the Europeans at the same time. Indian people consumed a great variety of different plants (both domesticated and wild) as well as fish, fowl, and meat. Among other things, food was freely shared. There were not some people who were undernourished while others were over-nourished. The better diet and the food sharing resulted in people who were often larger than the Europeans.  


Much of the cooking done by the New England Indians was done by boiling. In some instances they used clay pots with pointed bottoms that would be placed in the midst of embers. Sometimes they would boil water in a basket made from green bark which would be suspended over hot coals.

Like Indian nations in other parts of North America, the aboriginal peoples of New England also used stone boiling. In this method, rocks would be heated in the fire until they turned red. They would then be placed in a container of water. In a fairly short time, the water could be brought to boiling and it would be kept there by continuing to add hot stones. The containers used for stone boiling included not only pottery vessels, but also baskets and leather bags. Stone boiling appears to have been more common in the north, particularly in what is known as the state of Maine.

For many of the Indian people in New England, fish was an important food. At times fish was cooked on a flat stone set on a bed of coals. Clams would be set on edge around a hearth to roast until their shells opened.

In Maine, the Indians would bake clams in piles over heated rocks which had been covered and interlaced with seaweed. It was not uncommon for them to add corn and slices of fish to the steaming pile.

Corn Dishes:

Corn was the staff of life for New England natives and it was prepared in many different ways. One of the most common was to use ground corn to make samp, or newsamp, a kind of porridge. Both the early English and Dutch invaders found this to be a wholesome and tasty food.

Another common corn dish was pone or johnnycake. To make pone, mature corn would be pounded into a fine powder, then made into a dough with water or bear oil. It would then be made into cakes about an inch thick and baked in hot ashes. The baking might also be done on thin broad stones (probably soapstone) placed on the fire.  

In some instances corn pone was mixed with other ingredients to make appoon. In the late spring, the people would make strawberry bread, then in early summer they would make raspberry and cherry bread, and in the fall, blackberry, blueberry, and elderberry bread.

Dumplings would be made by taking the dough (which might be mixed with berries or chestnuts) and boiling it for about an hour (usually until the dough floated). These dumplings could then be added to a pot of stew.

Hominy was made by boiling the corn kernels whole.

Travelers would carry with them bags of corn which had been pounded into a fine meal. When they needed to eat, they would then mix it with a little water. Some of the early Europeans report that just a quarter pound of this travel food, mixed with water, would make a hearty meal.

Beans, Squash, Pumpkins:

Beans were nearly as important to the Indians as corn. Beans of many different colors and textures were used in many different ways and were added to many foods. Beans were mixed into the corn meal in making bread and they were added to stews and chowders.

Beans were also baked in earthen pots or beanholes.

Squash and pumpkins were incorporated into Indian cuisine both as a main dish and as an addition to bread, stews, and porridges. Pumpkins and squash were also dried so that they could be consumed during the winter. Pumpkin and squash seeds were considered a delicacy and would be eaten either raw or cooked. When dried and mixed with water, pumpkin and squash seeds were felt to have medicinal properties and were used in treating urinary problems.

Mohegan Succotash:

The oral history of the Mohegan tells that they came from “west by north” of another country, that they passed over great waters, that they had once lived beside a great body of water affected by tides, and from this they obtained their name – Muh-he-con-nuk – which means “great waters which are constantly moving”. They faced great famine and migrated toward the east where they found many great bodies of water, but none which flowed and ebbed.

As with other eastern tribes, corn was one of the principal foods of the Mohegan. Corn was prepared in a number of ways, including making hominy of the kernels and making a stew of beans and corn called succotash. Succotash is a basic American Indian dish. Among the Indian nations of the Northeast, succotash was kept simmering at all times so that any hungry visitor or family member could be fed.

Shown below is a contemporary recipe for Mohegan succotash:

4 ears of fresh sweet corn

3 to 4 cups of fresh lima beans (frozen may be substituted)

1 ½ cups of water

½ cup of butter (to be really authentic, you should use bear grease instead of butter)

1 ½ cups of sliced green onions

1 green and 1 red bell pepper, sliced and diced

With a large, sharp knife cut corn cobs into 1 ½ inch lengths. Place corn, beans, water, and butter (or bear grease) in a large saucepan. Salt and pepper to taste.

Cover and bring to a boil over high heat. Reduce heat to medium-low and simmer for 10 minutes. Stir in green onions and peppers and continue to simmer for 6 to 10 minutes, until beans are tender and peppers are tender-crisp. Remove lid and cook over high heat for 3 to 4 minutes, until liquid is reduced to about ½ cup.

About bear grease: bears were often hunted and their skins were tanned using a mixture of animal brains, bird livers, and fish oil. In addition, bear grease was applied directly to the body and in this way provided additional warmth in the winter and in the summer it served as an insect repellent.

New England Codfish Balls:

Hunting and fishing provided supplemental calories.   In the summer, fishing was done in the ocean and in the winter along freshwater streams and ponds. The fish were dried by placing them in the sun or over smoky fires. One of the important fish to the Indians was cod.  Shown below is a contemporary recipe for Aboriginal New England Codfish Balls:

1 ½ pounds fresh codfish

3 cups raw, peeled, diced sweet potatoes (or regular potatoes)

2 teaspoons salt

½ teaspoon ground pepper

2 tablespoons snipped fresh dill


Oil for deep frying

Place fish, potatoes, salt, and pepper in water to cover in a large saucepan. Cover and cook over medium heat for 25 minutes. Remove from heat and drain well. Stir in dill and mash or puree. Shape into 2- or 3-inch balls. Roll in cornmeal. Heat oil to 375 F. Fry codfish balls for about 1 minute, until golden brown. Remove from oil, drain well, and serve.

Aboriginal Farming in New England

When the Pilgrims first arrived in New England in 1620, they viewed the area as an undeveloped wilderness. One of their first activities was to rob Indian graves, taking from them, among other things, maize (commonly known as corn). While the Pilgrims relied on the produce from Indian farms-corn, beans, and squash-for their survival they failed to either see or understand the well-developed Indian agriculture which they encountered. In the centuries since the Pilgrims began their invasions, historians, politicians, pundits, and others have been unaware of Indian agriculture.  

Aboriginal New England agriculture was based on corn, beans, gourds, pumpkins, passionflower, Jerusalem artichoke, tobacco, and squash. Beans of many different colors and textures were used in many different ways and were added to many foods. Corn (maize) was a variety known as northern flint which had eight-rowed, multicolored ears.  

Fields were initially cleared by slash-and-burn methods. Fires would be placed around the bases of standing trees which would burn the bark and kill the tree. Later the dead tree would be felled, often knocking down other dead trees as it fell.

Once an area had been cleared, earth mounds or hills were constructed about four or five feet apart. Kernels of corn and beans would then be planted in the mounds. The corn stalks would later be used by the bean vines as a pole. In the spaces between the mounds, the people would plant squash, gourds, and tubers. The squash vines would trail alongside and over the mounds, protecting the roots of the corn plants and preventing weeds from establishing themselves. This type of agriculture did not look orderly to European eyes and thus it was often unseen by them.

In addition, the farming was done by women. Since the English assumed that only men farmed, they didn’t see the farming because it was done by the women. The European invaders assumed that men were inherently more important than women and thus valued only men’s work, or what they perceived as men’s work. In actuality, women contributed as much as three-fourths of the total calories consumed. A single Indian woman, working an acre or two, could raise 25-60 bushels of corn which was enough to provide about half of her family’s caloric needs.

Hoes for preparing the ground and weeding used the shells of horseshoe crabs, clams, the scapulae from deer, or turtle shells. Small huts were often constructed in and around the fields. From these huts, children would watch the fields and scare off any birds which threatened the plants. Among the Narragansett, tamed hawks were also used to frighten the birds away.

In southern New England, planting was timed by the disappearance of the constellation Pleiades from the western horizon and harvesting began with its reappearance in the east. These astronomical observations mark the length of the frost-free season in the area.

In order to keep an accurate measure of the seasons, the people constructed observatories in the form of stone chambers, stone circles, and carefully split boulders which enabled them to view and mark solar events such as solstices. These architectural features, which have often puzzled non-Indians, may have also been used to mark lunar and stellar cycles.

While the aboriginal inhabitants of New England have often been characterized by non-Indians as nomadic hunter-gatherers, they were actually settled agriculturalists. Throughout New England, Indian villages had extensive fields and at least six of the thirteen phases of the lunar calendar were named or described in terms of agricultural schedules. The fields would range from 20 to 200 acres in size.

Over time, agricultural fields lose their fertility. In many areas, the declining fertility would be noticed after 8-10 years, at which time the people would increase fertilization and/or create new fields by burning the woods. After a decade or so, the fields might be abandoned and the people would move a short distance away to establish to new village. This move would be done gradually, often over a period of several years. A few families would move initially and then the others would join them.

Since farming was an important part of the daily life of the people, it should come as no surprise to find that agriculture was also the center of their religious and ceremonial life. Of particular importance was the harvest ceremony (or, better, ceremonies) which involved several days of feasting, dancing, and the giving away of material wealth. Among Native Americans food was seen as communal and was shared freely by all who were in the village.

The Green Corn Ceremony was usually held in August when the first corn ripened. For a period of about two weeks, the community leaders would eat only at night.

The cosmology of the Indian Nations of New England included many different spiritual beings or forces. Unlike the Europeans, they did not rely on one god with multiple personalities, nor did they have a hierarchy of gods and goddesses. The traditional stories tell of forest elves, river elves, fairies, dwarves, and giants. Among the Narragansett, it was an entity called Cautantouwit who sent the first kernels of corn to the people in the ear of a crow and for this reason the Narragansett did not harm crows.  

Sacred Places in New England

The cultural landscape of American Indians is filled with sacred sites which are described in their oral traditions. There are two basic kinds of sacred sites: (1) those which are sacred because of human acts of consecration, dedication, and ritual practice, and (2) those which are intrinsically holy, places which are endowed with great spiritual power. Very little is known about places which were sacred to the native people of the New England tribes prior to the arrival of the Europeans. What is known comes in part from the fragments of oral tradition which have been recorded, from the early European journals, and from the archaeological record.  

Sacrifice Rocks:

The European journals talk about “sacrifice rocks” which held spiritual importance for the Indians. Two of these were on the side of the road between Plymouth and Sandwich in Massachusetts. One of them is described as being six feet high while the other is about four feet high and both are ten to twelve feet in length. The stones were traditionally covered with offerings of wood and stone.

Writing in 1762, Ezra Stiles reports:

“The Indians being asked the reason of their Custom & Practice, say they know nothing about it, only that their Fathers & their Grandfathers & their Great Grandfathers did so, and charged all their Children to do so; and that if they did not cast a Stone or piece of Wood on that Stone as often as they passed by it, they would not prosper, & particularly should not be lucky in hunting deer.”

Mounds of brush and stone were built to mark scenes of tragedy and/or places where warriors were killed. As people passed by these mounds they would add stones and branches to them. There are several thousand of these mounds in New England.

An arrangement of rocks, called hobbomak, was done in an area which was felt to have particularly strong spiritual power. These were places where seekers could obtain spiritual power directly from the spirit world. These appear to have been similar to the vision quest sites in other areas. The hobbomaks, many of which are still known in the area, were considered so powerful that the oral traditions cautioned seekers to use them only under certain ceremonial conditions.

Stone Circles and Chambers:

Part of the sacred Native American landscape in New England is formed with stones: single standing stones, rows of stones, stone circles, and stone chambers. These are often invisible to non-Indians as many are convinced that Indians were not advanced enough to work with stone. With a stereotype of Indians as nomads firmly implanted in their minds by education and the mass media, many non-Indians do not realize that Indians in New England lived in permanent villages and often built their sacred landscape out of stone.


A stone circle at Gungywump in Connecticut is shown above.

We know relatively little today about the use and meaning of specific sites, and we are just beginning to understand that there may be a connection between the various sites. Some of the sites appear to have been observatories, oriented toward solar events (such as the solstices), lunar events (full moons and lunar maximums), and stellar events.

Of particular interest are the Native American chambers in New England. These chambers were built from stone using a corbelling system for the roof. They were often covered with earth and thus, several centuries later, appear to be natural caves. We don’t know what kinds of ceremonies were performed in these, but several have an orientation toward the summer solstice and thus may have had an astronomical function. More than 300 stone chambers have been identified in New England and of these 105 have been determined to have astronomical orientations.

The chamber at Upton, Massachusetts has a passageway about twenty feet long which leads into a circular chamber which is about twelve feet in diameter. Recent renovations at the chamber have shown that no metal tools were used in working the stones. The lintel stone over the entrance was very carefully fitted to the stones on either side.

Another feature in the sacred landscape of New England are the standing stones which often have a shape resembling the upper human torso and head. Some of the standing stones are tall obelisks, others slabs in stone rows that are wider than high.  Some of the stones are anthropomorphized stones called god or manitou stones. The standing stones are set upright in the ground or they are supported by other stones. These standing stones are often found near other features, such as stone rows, mounds, and chambers.  

Rock Art:

The powwows (spiritual leaders) would often record their visions in pictographic form on rocks. The sites chosen for these pictographs-rocky cliffs, boulders, outcroppings-were places which had sacred significance. These were often places associated with specific spiritual beings and their emergence from either the sky world or the underworld.

Many of the rock art images at Solon, Maine have sexual connotations, including ithyphallic males, sexually receptive females, and images of both male and female genitalia. One of the phalli has wings. Native Americans tended to view sex, sexuality, and nudity as natural and therefore these were not excluded from their spirituality. There are also many non-sexual images, including 15 birds.

Indians 101: Grey Lock’s War

While King Philip’s War is probably the best-known Indian war of colonial Massachusetts, there were a number of other Indian wars during the colonial period. One of these was the war against the Abenaki which started in 1722. This was not just an “Indian” War, more importantly it was a religious war: it was a war fought by the Protestant English colonists against the hated, “evil,” and “atheistic” Catholics.

The colonial Puritans were staunchly anti-Catholic and were particularly opposed to the activities of the Jesuit missionaries among the Indians. They were particularly upset that Father Sebastian Rasles (also spelled Rale), a French Jesuit priest, was strongly encouraging the Abenaki to defend both their lands and their culture against the English colonists. Thus, in 1722, Massachusetts governor Samuel Shuttle declared war on the Abenaki. This war is called Drummer’s War, Grey Lock’s War, Lovewell’s War, or Father Rasles’ War.  

The Abenaki:

The Abenaki – a corruption of the Innu (a neighboring tribe) word which refers to “the people of the dawn land” – are a group of loosely related Algonquian-speaking people who have lived in the New England area for thousands of years. The Abenaki include the Sokoki on the middle and upper Connecticut River, the Cowasuck farther upriver, the Missisquoi on Lake Champlain, the Pennacook in New Hampshire’s Merrimack Valley, the Pigwacket in the White Mountains, the Androscoggin of western Maine, the Penobscot, Wawenock, and Kennebec of Maine. The Abenaki Confederacy – or WAbenaki Confederacy, as it is sometimes called – also includes the Passamaquoddy, Maliseet, and Micmac. WAbenaki is sometimes used as a collective term for the eastern Algonquian language communities of Abenaki, Maliseet, Mi’kmaq, Passamaquoddy and Penobscot.

At the time of the first European contact, there were an estimated 30,000 Abenaki people living in northern New England and the Maritime Provinces.

The War:

Massachusetts forces (the New England Rangers) set out to find and kill the infamous Father Rasles in 1722. They attacked the village of Norridgewock, plundering the Catholic church and ransacking Father Rasles’ cabin. While the Jesuit priest eluded the English, the raiders claimed that they found letters in his strongbox which proved that he was an agent of the French government and was supplying arms and ammunition to the Indians.

In 1723, Grey Lock (also recorded as Gray Lock and Greylock), a Woronoco living in the village of Missisquoi, led some Abenaki raids against the English settlements in Northfield and Rutland, Massachusetts. Colonial cavalry and scouts were unable to find the raiders.

Massachusetts built Fort Drummer in 1724 in response to Grey Lock’s raids. In spite of the Fort, Grey Lock struck again. The raid was successful even though the colonists had advance notice that the Indians were coming. Massachusetts sent out a force of Rangers to find Grey Lock, but he eluded them and continued raiding deep into Massachusetts.

As a result of his successful raids, Grey Lock was given the name Wawanolet (also spelled Wawanolewat and Wawanotewat) which means “he who fools others” or “he who puts someone off the track.”

The Massachusetts colonial army attacked the Norridgewock (an Eastern Abenaki group). Father Rasles was killed and his corpse was mutilated.

Death of Rasles

A depiction of the raid on Norridgewock and the death of Father Rasles is shown above.

In 1724, an English force of 87 men under the leadership of John Lovewell attacked a small Indian camp, killing ten people. The English scalped the dead and then returned home to collect the bounties.

Encouraged by his success and the easy money from the bounties, Lovewell immediately embarked on a summer campaign accompanied by forty-seven volunteers.  This time, however, the English were ambushed and Lovewell killed.

In retaliation for Grey Lock’s raids, Captain Benjamin, considered an “experienced’ Indian fighter, raised a force of 59 men and set out in 1725 to attack Grey Lock’s home town of Missisquoi. The force returned after a month without encountering any Indians, only to find that Grey Lock had followed them. Grey Lock spent the summer raiding Massachusetts settlements.

Finally, in 1726, the Abenaki signed a peace treaty ending the war. Grey Lock returned to the village of Missisquoi, but never signed the treaty. Grey Lock died about 1750 at about 80 years of age.  

Moor’s Indian Charity School

( – promoted by navajo)

Many Christian missionaries, both Protestant and Catholic, have wrestled with the problem of how best to convert the “pagan” Indians. In 1754, Eleazar Wheelock felt that Indian missionaries could be supported for about half the cost of English missionaries; they spoke the Indian language; and they were accustomed to Indian lifestyles. Wheelock  wrote:

“Indian missionaries may be supposed better to understand the tempers and customs of Indians, and more readily conform to them in a thousand things than the English can; and in things wherein the nonconformity of the English may cause disgust, and be construed as the fruit of pride, and an evidence and expression of their scorn and disrespect.”

In order to create the Indian missionaries needed for this effort, Eleazar Wheelock founded Moor’s Indian Charity School in Lebanon, Connecticut. The school was named for its chief benefactor, Joshua Moor, who donated a house and two acres of land.  


While some of the inspiration for the school had come from Wheelock’s experience in tutoring a Mohegan named Samson Occom from 1743 to 1748, Wheelock felt that the plan for the school was divinely inspired.

The Indian boys who attended the school were separated from their own culture and were given a classical education in Latin and Greek. Looking at the school through the lens of British standards, it appeared to be a sound approach to education. From an Indian viewpoint, however, it was a form of cultural genocide.

The Indian boys began each day with prayer and catechism before dawn. This was followed by formal instruction in Greek and Latin. The Indian boys were required to work on the school’s farm half of the day-a task classified as “husbandry”. Most of the Indian students showed little interest in farm chores.

Indian girls attended academic classes only one day a week. The rest of the time they were delegated to non-Indian households where they worked as servants (some would say that they are slaves). Like other females in British New England, they were taught subjects that would assist their husbands’ needs. Wheelock, like other missionaries, educators, and English leaders of this era, was convinced that the presence of Indian girls at the school would result in future wifely companionship for the Indian missionary husbands.

Initially, recruitment of students was limited to New England and New Jersey since the war between the French and the English (sometimes called the French and Indian War, 1754-1763) interfered with recruitment in other areas. Two Delaware boys, John Pumshire and Jacob Woolley, were the first two students at the school. They were later joined by Pequot, Mohegan, and Montauk students.

Beginning in 1761, Wheelock was able to recruit students from the Iroquois in New York. At the same time, the first two Indian girls enrolled: Amy Johnson, a Mohegan and Miriam Storrs, a Delaware.

Probably the most famous student at Moor’s Indian Charity School was the Mohawk Joseph Brant. In 1761, three young Mohawk men-Joseph Brant, Negyes, and Center-were sent to the school. All of the Mohawk kept their horses ready so that they could flee back to their own country. Center and Negyes soon returned home, but Brant stayed on to improve his written Mohawk and to learn spoken and written English.

Joseph Brant, whose Mohawk name was Thayendenegea, was the son of Aroghyiadecker (Nickus Brant), the grandson of Sagayeenquarashtow (one of the sachems who visited Queen Anne’s court at the beginning of the century), and the brother of Molly Brant, the consort of Sir William Johnson, the British Indian superintendent.

Students from the school sometimes helped in missionary efforts. For example, in 1761, David Fowler (Montauk), who was a student at Moor’s Indian Charity School, accompanied his brother-in-law, the Mohegan Christian missionary Samson Occom on a visit to the Oneida. They visited the Oneida on behalf of the Presbyterian missionary organization, the Society in Scotland for Propagating Christian Knowledge. The Oneida were receptive to a missionary and a school and they presented Occom with a wampum belt to bind them together in love and friendship.  Occom told the Oneida that they were to wear their hair long, in the English style, and that they were not to wear Indian ornaments.

In 1765, the first students from Moor’s Indian Charity School were ready for examination by the Connecticut Board of Correspondents, one of several such colonial boards that represented the Society in Scotland for Propagating Christian Knowledge. A total of eleven students graduated, with three Indian boys becoming schoolmasters to the Iroquois and six serving as teaching assistants.

In 1768, Moor’s Indian Charity School closed. About 50 Indian students had studied at the school and 15 had returned to their homes as missionaries, schoolmasters, or assistants to non-Indian ministers. Overall, Moor’s Charity School made no lasting evangelistic mark.

By the mid 1760s, Eleazar Wheelock had realized that his plan of sending missionaries to the Indian homelands to educate and convert Indians was not working as planned. He began to look for new directions in which to move. In 1769, he received a charter for a new school, one which would be named for William, second Earl of Dartmouth. Wheelock was appointed Dartmouth College’s first president.