The prophet now changed his name to Tenskwatawa, “The Open Door” (from _skwa′te_, a door, and _the′nui_, to be open; frequently spelled Elskwatawa), 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 northwest gathered about him to learn the new doctrines. Some, especially the Kickapoo, entered fervently into his spirit, while others were disposed to oppose him. The Miami, who regarded the Shawano as intruders, were jealous of his influence, and the chiefs of his own tribe were somewhat inclined to consider him in the light of a rival. To establish his sacred character and to dispel the doubts of the unbelievers, he continued to dream dreams and announce wonderful revelations from time to time, when an event occurred which effectually silenced opposition and stamped him as one inspired. By some means he had learned that an eclipse of the sun was to take place in the summer of 1806. As the time drew near, he called about him the scoffers and boldly announced that on a certain day he would prove to them his supernatural authority by causing the sun to become dark. When the day and hour arrived and the earth at midday was enveloped in the gloom of twilight, Tenskwatawa, standing in the midst of the terrified Indians, pointed to the sky and cried, “Did I not speak truth? See, the sun is dark!” There were no more doubters now. All proclaimed him a true prophet and the messenger of the Master of Life. His fame spread abroad and apostles began to carry his revelations to the remotest tribes. We get but fragmentary light in regard to the details of the doctrine and ceremonies of this religious revival, as well as of that which preceded it. There were then no railroads, no newspaper correspondents to gather each day’s proceedings, and no telegraph to flash the news across the continent before nightfall; no reservation system, with its attendant army of employees, everyone a spy when an emergency arose; and no investigators to go among the tribes and study the matter from an ethnologic point of view. Our information is derived chiefly from military officers, who knew these things only as vague rumors of Indian unrest fomented by British agents; from the statements of a few illiterate interpreters or captives among the savages, and from the misty recollections of old men long after the excitement had passed away. Of the dances which are a part of every important Indian ceremony, the songs which they chanted, the peculiar dress or adornments which probably distinguished the believers—of all these we know nothing; but we may well surmise that the whole elaborate system of Indian mythology and ceremonial was brought into play to give weight to the words of the prophet, and enough is known to show that in its leading features the movement closely resembled the modern Ghost dance.