730 



TEN TRIBES OF ISRAEL TEOSKAHATAY 



[b. a. e. 



Indian practice of torture by fire. The 

 young must cherish and respect the aged 

 and infirm. All property must be in 

 common, according to the ancient law 

 of their ancestors. Indian women must 

 cease to intermarry with white men; the 

 two races were distinct and must remain 

 so. The white man's dress, with his flint 

 and steel, must be discarded for the old- 

 time buckskin and the firestick. More 

 than this, every tool and every custom 

 derived from the whites must be put 

 away, and the Indians must return to the 

 methods the Master of Life had taught 

 them. When they should do all this, he 

 promised that they would again be taken 

 into the divine favor, and find the happi- 

 ness which their fathers had known be- 

 fore the coming of the whites. Finally, 

 in proof of his divine mission, he an- 

 nounced that he had received power to 

 cure all diseases and to arrest the hand 

 of death in sickness or on the battlefield" 

 (Drake, Life of Tecumseh). The move- 

 ment was therefore a conservative reac- 

 tion against the breakdown of old customs 

 and modes of life due to white contact, 

 but it had at first no military object, of- 

 fensive or defensive. 



Intense excitement followed the proph- 

 et' s announcement of his mission, and a 

 crusade commenced against all suspected 

 of dealing in witchcraft. The proi^het 

 very cleverly turned the crusade against 

 any who opposed his supernatural claims, 

 but in this he sometimes overreached 

 himself, and lost much of his prestige in 

 consequence. 



He now changed his name to Tenskwa- 

 tawa, significant of the new mode of 

 life which he had come to point out to 

 his people, and fixed his headquarters at 

 Greenville, Ohio, where representatives 

 from the various scattered tribes of the 

 N. W. gathered about him to learn the 

 new doctrines. To establish his sacred 

 character and to dispel the doubts of 

 the unbelievers he continued to dream 

 dreams and announce wonderful revela- 

 tions from time t(3 time. A miracle which 

 finally silenced all objections was the pre- 

 diction of an eclipse of the sun which 

 took place in the summer of 1806; this 

 was followed by his enthusiastic accept- 

 ance as a true prophet and the messenger 

 of the Master of Life. The enthusiasm 

 now spread rapidly, and emissaries trav- 

 eled from tribe to tribe as far as the Semi- 

 nole and theSiksika, inculcating the new 

 doctrines. Although this movement took 

 much the same form everywhere, there 

 were local variations in rituals and be- 

 liefs. Prominent among these latter was 

 a notion that some great catastrophe 

 would take place within four years, from 

 which only the adherents of the new 

 prophet would escape. In most places 



the excitement subsided almost as rapidly 

 as it had begun, but not before it had 

 given birth among the Northern tribes to 

 the idea of a confederacy for driving 

 back the white people, one which added 

 many recruits to the British forces in the 

 War of 1812. Its influence among South- 

 ern tribes was manifested in the bloody 

 Creek war of 1813. The prophet's own 

 influence, however, and the prestige of 

 the new faith were destroyed by Harri- 

 son's victory in the vicinity of the town 

 of Tippecanoe, where he had collected 

 1,000 to 1,200 converts, Nov. 7, 1811. 

 After the War of 1812 Tenskwatawa re- 

 ceived a pension from the British govern- 

 ment and resided in Canada until 1826, 

 when he rejoined his tribe in Ohio and 

 the following year moved to the w. side 

 of the Mississippi, near Cape Girardeau, 

 Mo. About 1828 he went with his band 

 to Wyandotte co. , Kans., where he was 

 interviewed in 1832 by George Catlin, 

 who painted his portrait, and where he 

 died, in Nov. 1837, within the limits of 

 the present Argentine. His grave is 

 unmarked and the spot unknown. Al- 

 though his personal appearance was 

 marred by blindness in one eye, Tenskwa- 

 tawa possessed a magnetic and power- 

 ful personality, and the religious fervor 

 he created among the Indian tribes, un- 

 less we except that during the recent 

 "ghost dance" disturliance, has been 

 equaled at no time since the beginning 

 of white contact. See Mooney in 14th 

 Rep. B. A. E., 1896, and authorities 

 therein cited. (j. m. ) 



Ten Tribes of Israel. See Lost Ten Tribes. 



Tenu. A tribe or subtribe which en- 

 tered San Antonio de Valero mission, 

 Texas, about 1740, with the numerous 

 group to which the Sana (q. v. ) belonged. 

 The affiliation of the Sana seems to have 

 been Tonkawan. Some words of their 

 language have been preserved, (h. e. b. ) 

 Tena.— Valero Baptisms, 1740, partida 509, MS. 

 Tina.— Ibid., 1741, partida 549. 



Tenyo. The Pine clan of the Tewa 

 pueblo of Hano, n. e. Ariz., consisting of 

 29 persons in 1903. 

 Ten-yo.— Fewkes in Am. Anthr., vir, 166, 1894. 



Teopari. A former pueblo of the Jova 

 and seat of a Spanish mission founded in 

 1676; situated in E. Sonora, Mexico, a few 

 miles s. e. of the Opata village of Nacori. 

 Pop. 369 in 1678; 259 in 1730. Dolores 

 was its visita. The pueblo was aban- 

 doned between 1764 and 1800 owing to 

 Apache depredations. 



San Jose de Teopari de Ovas.— Zapata (1678) in 

 Doc. Hist. Mex., 4th s., HI, 342, 1857. San Jose 

 Teopari. — Rivera (1730) quoted by Bancroft, No. 

 Mex States, i, 514, 1884. Tyopari. — Bandelier in 

 Arcli. Inst. Papers, in, 56, 1890; iv, 510, 1892 



Teoskahatay. A Mdewakanton Sioux 

 who accompanied Lesueur to Montreal in 

 1695 to evidence the good faith of the 

 Sioux tribes in a treaty with the French 



