trade goods, set aside intertribal warfare, and drive the British from their home-
lands. Ironically, the presence of Heaven and Hell in his nativist vision indicated
the influence of European Christianity. Neolin reinforced his teachings to his
adherents through a prayer they were required to recite twice a day, in the morning
and the evening, and a map to Heaven that included the Master of Life’s
requirements.
Neolin’s religious movement spread quickly with the aid of other prophets
because it placed the blame for all of the ills that native peoples were experiencing
on Europeans. For Native Americans who had suffered through displacement from
their homelands, constant warfare, starvation, and epidemic disease, Neolin prom-
ised a brighter future once they repudiated and repelled the British interlopers that
had brought them so much misery. Although Neolin’s religious movement was but
one of many factors that led to the eruption of warfare in 1763, it provided a means
for Native American military leaders, such as Pontiac, to set aside intertribal rival-
ries and fight together against a common enemy. Although Pontiac was influenced
by Neolin’s religious teachings, he selectively utilized the prophet’s doctrines.
Pontiac did not advocate the abandonment of European technologies. He also
was not anti-European, as he hoped that a Native American victory would herald
the reestablishment of New France. Pontiac endeavored to direct the ire of his
followers against the British.
During the spring of 176 3, a se ries of attacks by native groups such as the
Delaware, Ojibwa, Ottawa, Potawatomie, Shawnee, and Wyandots were launched
against British installations throughout the Great Lakes region and the Ohio River
Valley. Neolin, who was with Pontiac during the siege of the British fort at Detroit,
had promised the warriors that the Master of Life assured them of victory. Despite
some initial success, victory proved elusive. Following Pontiac’s failure to capture
the British fort at Detroit in 1764, Neolin faded into obscurity. Although his per-
sonal influence had waned, his nativist rhetoric and teachings continued to influ-
ence other Native American religious leaders, most notably Tenskwatawa, “The
Shawnee Prophet.”
—John R. Burch Jr.
Further Reading
Cave, Alfred A. Prophets of the Great Spirit: Native American Revitalization Movements
in Eastern North America. Lincoln: University of Nebraska Press, 2006.
Dowd, Gregory Evans. A Spirite d Resistance: The North American Indian Struggle for
Unity, 1745–1815. Baltimore: Johns Hopk ins University Press, 1992.
Dowd, Gregory Evans. War under H eaven: Pontiac, the Indian Nations & the British
Empire. Baltimore: Johns Hopkins University Press, 2002.
120 Pontiac’s Rebellion (1763)