BULL. 30] 



TENICAPEME TENSKWATAWA 



729 



Santiago Teneraoa.— Orozco y Berra, Geog., 318, 

 1864. 



Tenicapeme. A tribal name appearing 

 in the baptismal records for 1800 at Mata- 

 raoros, Mexico. It may be the same as 

 Talapagneme, which occurs in the con- 

 temporary records for San Jose mission, 

 Texas; thi.s, in turn, is evidently the same 

 as Salapagueme, the name of a tribe well 

 known at that time at Reynosa and Ca- 

 margo, on the Rio Grande (Baptismal 

 records at Matamoros, Reynosa, and Ca- 

 margo, and, for San Jose mission, at San 

 Antonio, Texas). (h. e. b. ) 



Tenino. A Shahaptian tribe formerly 

 occupying the valley of Des Chutes r., 

 Oregon. The Tenino dialect was spoken 

 on both sides of the Columbia from 

 The Dalles to the mouth of the Umatilla. 

 In 1855 they joined in the Wasco treaty 

 and were placed on Warm Spring res., 

 since which time they have usually been 

 called Warm Springs Indians (q. v.), a 

 term embracing a number of tribes of 

 other stocks which were included in the 

 treaty. The present number of Tenino 

 is unknown, but it is probably not more 

 than 30. (l. f. ) 



Meli'-'lema.— Mooney in 14th Rep. B. A. E., 742, 

 1896 (own name). Hilli-hhlama. — Gatschet in 

 Mag. Am. Hist., l, 168, 1877 (own name). Tenino. — 

 Wasco treaty (185.5) in U. S. Ind. Treat., 622, 1873. 

 Terrino. — Huntington in Ind. Aff. Rep., 72, 1867 

 (misprint). Tishvani-hhlama. — Gatschet, loc. cit. 

 (WarmSpnngsInd. name for themselves). Warm 

 Spring Indians. — (r.-itsehet, ibid. Warm Springs. — 

 Common oflicial designation. 



Tennessee ( TiVncisV or TdnsV) . The 

 name of two or more Cherokee settle- 

 ments at an early period. The principal 

 one was on Little Tennessee r., a short 

 distance above its junction with the main 

 stream, in e. Tennessee. Another was on 

 an extreme head branch of Tuckasegee 

 r., above the present A\'ebster, N. C. The 

 name has lost its meaning, all the so-called 

 derivations being fanciful. (j. m. ) 



Tennessee. — Timberlake, Memoirs, map, 1765. 



Tennuthkutchin ( ' middle people ' ) . An 

 extinct division of the Kutchakutchin 

 that formerly dwelt between the rapids 

 of the Yukon and the mouth of Porcu- 

 pine r., Alaska. Gil)bs {ca. 1857) said 

 they numbered 10 hunters. In 1863 they 

 were swept away, according to Dall, by an 

 epidemic of scarlet fever introduced by 

 the whites. 



Birch Indians.— Dall in Cent. N. A. EthnoL, I, 30, 

 1877 (so called by Hudson's Bay men). Birch 

 River Indians, — Whymper, Alaska, 255, 1869. 

 Gens de bouleau.— Ibid. Gens de Bouleaux. — Dall, 

 Alaska, 431, 1870. Tennuth'-kiit-chin'.— Dall in 

 Cont. N. A. Ethnol., i, 30, 1877. Tenuth.— Ross, 

 notes on Tinne, Smithson. MS. 474. Ten-uth 

 Kutchin.— Gibbs, MS., B. A. E. ('shaded people'). 

 Tenskwatawa ( Ten - skuri^ - (a - un skiv&te 

 'door,' themd 'to be open': 'The Open 

 Door'; called also Elskwatawa. — Gat- 

 schet). The famous "Shawnee Prophet," 

 twin brother of Tecumseh prominent in 

 1 ndian and American history immediately 



V)efore the War of 1812. His original name 

 was Lalawethika, referring to a rattle or 

 similar instrument. According to one ac- 

 count he was noted in his earlier years for 

 stupidity and intoxication; but one day, 

 while lighting his pipe in his caVnn, he fell 

 back apparently lifeless and remained in 

 that condition until his friends had as^^em- 

 bled for the funeral, when he revived 

 from his trance, quieted their alarm, and 

 announced that he had been conducted 

 to the spirit world. In Nov. 1805, when 

 hardly more than 30 years of age, he 

 called around him his tribesmen and their 

 allies at their ancient capital of Wapako- 

 neta, within the present limits of Ohio, 

 and announced himself as the bearer of a 

 new revelation from the Master of Life. 

 ' ' He declared that he had been taken up 



TENSKWATAWA, THE PROPHET 



to the spirit world and had been permit- 

 ted to lift the veil of the pa,«t and the fu- 

 ture — had seen the misery of evil doers 

 and learned the happiness that awaited 

 those who followed the precepts of the 

 Indian god. He then l)egan an earnest 

 exhortation, denouncing the witchcraft 

 I^ractices and medicine juggleries of the 

 tribe, and solemnly warning his hearers 

 that none who had part in such things 

 would ever taste of the future happiness. 

 The firewater of the whites was poison 

 and accursed; and those who continued 

 its use would be tormented after death 

 with all the pains of fire, while flames 

 would continually issue from their mouths. 

 This idea may have been derived from 

 some white man's teaching or from the 



