Let’s continue with,
Chapter One, Prophetstown
Two hundred years of American historical “scholarship” have tended to paint Tenskwatawa as a figure of incompetence and religious primitivism, reviled by his own people after the defeat at Prophetstown. In Prophets of the Great Spirit, 2006, Alfred A. Cave paints a much more even handed account of Tenskwatawa’s role in a militarily untenable position in which the First Nations were substantially outnumbered and outgunned. This is the approach I have followed in the account of the prelude to battle and its aftermath.
In Old Tippecanoe, William Henry Harrison and His Times, 1969, page 99, Freeman Cleaves describes General Harrison’s servant as a “negro boy.” In Mr. Jefferson’s Hammer, William Henry Harrison and the Origins of American Indian Policy, 2007, page 219, Robert M. Owens writes “. . . he [Harrison] also survived an assassination attempt led by a black wagon driver . . . who had deserted from the army . . . [and led] several warriors to Harrison’s tent but was apprehended . . ." on the night of November 6. The latter creates a mystery of why a black wagon driver, almost surely one of Governor Harrison's slaves, who had already succeeded in escaping, would return leading Indian assassins! Overweening hatred of Harrison would explain such an act, but my imagined rescue attempt of “the negro boy,” as his son, I suggest is at least equally likely.
So are the Hannibal's subsequent life and experiences, fictional? Absolutely, they are.
Did slaves escape to live among First Nations? Absolutely, they did.