Information on
the Mandan and Hidatsa Indians
Recorded by Members of the Lewis and Clark Expedition,
Oct. 27, 1804-April 6, 1805
When Lewis and Clark visited the area of modern Stanton, North Dakota
there were two Mandan villages on the Missouri River, and three
Hidatsa villages further up the Knife River.
The first Mandan village was Matootonha (or
Mitutanka), on or near the later site of the now defunct village
of Deapolis in Mercer County. Archaeologists have labeled the site
"Deapolis;" it was destroyed by gravel pit operations
in the 1950s. The second village was Rooptahee (Ruptdre, Nuptadi),
in McLean County, North Dakota. It has been destroyed by river changes
and no trace of it can be found today. It is called the Black Cat
site, after the village chief during the Lewis and Clark period.
The Mandans were an agricultural people who lived - and continue
to live - on the Missouri River. Cultural traits and ancient village
sites suggest an origin far to the southeast in the Mississippi
Valley, but they have been on the Missouri longer than Europeans
have been in North America. Europeans first mentioned them in 1719,
but the first account by a visitor comes from Pierre Gaultier de
Varennes, Sieur de La Verendrye, who encountered them in 1738. They
may have been living near the Hidatsas even then, but outsiders
did not distinguish the two tribes until later.
The presence among the Mandans of certain
unusually light-complexioned and fair-haired persons led to speculations
about European origins, some saying that they were the fabled "Welsh
Indians," the story that brought John Evans up the Missouri
in 1796. All such theories have proved to be fables. In addition
to their farming and hunting, the Mandans were important as middlemen
in a vast intertribal trade network. They were generally peaceful
and accommodating in their relations with whites, as with Lewis
and Clark, and were less aggressive in their relations with other
Indians than their allies the Hidatsas. The presence among them
of prominent men of Cheyenne and Arikara birth suggests a relatively
low degree of ethnocentrism. They had a rich ceremonial and religious
life, of which Lewis and Clark saw only a small part.
The Hidatsas were of the Siouian language
family and lived in three farming villages of earth lodges near
the mouth of the Knife River, in Mercer County, North Dakota. While
ethnologists speak of one people called Hidatsa, there were at least
three divisions within this group, corresponding roughly to the
three villages, each conscious of being somewhat different in language,
culture, and antecedents. The Amahamis said that they had always
lived on the Missouri River. The Hidatsas proper and the Awaxawi
said they came from eastern North Dakota, the former being the last
to arrive. Apparently the Awaxawi and Hidatsas proper lived near
the mouth of the Heart River before moving north to the Knife River,
where all three groups were established by 1787. The first village
going north (upstream) along the river was that of the Amahami,
called Awaxawi. The second village going upstream was Metaharta,
also called the Sakakawea site from its association with Sacagawea,
Lewis and Clark's Shoshone interpreter. The third village was the
Big Hidatsa site, home of the Hidatsas proper. The captains frequently
referred to the Mandan and Hidatsa villages by numbers from south
to north; the Mandan villages were numbers 1 and 2, so the Awaxawi
village was number 3, Metaharta number 4, and Big Hidatsa number
5.
The Hidatsas have been known by many names,
and were called many different names in the Journals of Lewis and
Clark. Because this can be very confusing, a brief explanation follows.
The term Hidatsa may come from hirdaca but has an uncertain etymology.
The Hidatsas were also called the Minitari, which comes from m'ttintari
(literally, "water ford"); this is what the Mandans called
the Hidatsas. The name Gros Ventres was apparently derived from
the Plains sign language designation for these people, which used
both hands to indicate an expanded stomach. Travelers' accounts
made the point that the tribe had no larger stomachs than others.
"Big Bellies" is a literal translation of the French Gros
Ventres. The name has been a source of confusion, since "Gros
Ventres" is also a name applied to the Atsinas, a semi-nomadic
tribe of Algonquian language stock who apparently broke away from
the Arapahos and lived well to the west of the Hidatsas. Nineteenth-century
writers attempted to resolve the confusion by distinguishing between
the "Gros Ventres of the Missouri" (Hidatsas) and the
"Gros Ventres of the Prairie" (Atsinas).
All of these groups suffered from the great
smallpox epidemic of the 1780s and from Sioux attacks. Reduction
of population and the need for a defensive alliance were no doubt
responsible, at least in part, for the Mandan and Hidatsa villages
drawing closer together in the late eighteenth century. These Indians
were sedentary farmers who lived in permanent earth lodge villages
and hunted to supplement their agricultural products. However, the
Hidatsas proper are said to have learned corn growing from the Mandans.
The Hidatsas seem to have had a stronger military tradition than
the Mandans. John Bradbury noted in 1809 that the Awaxawi had only
fifty warriors, yet they, like the others, carried out raids against
the Shoshones and Flatheads in the Rockies. It was in one of these
Hidatsa raids that Sacagawea was captured.
The smallpox epidemic of 1837 reduced the
Mandans and Hidatsas, nearly wiping out the Mandans entirely; only
125 of 1,600 Mandans survived. In addition, the Hidatsa villages
of Metaharta and Awaxawi were destroyed by raiding Lakota Sioux
in 1834. After the epidemic the Hidatsas absorbed the remnants of
the Mandans and moved to Like-a-Fishhook village, near the Fort
Berthold trading post, in 1845. The Arikaras joined them there and
the defensive alliance of the three tribes, once proposed by Lewis
and Clark, was finally consummated. The "Three Affiliated Tribes"
- the Mandans, Hidatsas and Arikaras - are centered on the Fort
Berthold Reservation in North Dakota.
The following excerpts from the journals
of Lewis and Clark and their men present a picture of the Mandans
and Hidatsas as the Anglo-Americans saw them. The modern reader
must be careful to understand that what these white men saw was
not necessarily correct from the Indian perspective. For instance,
Lewis and Clark often noted that the women of various tribes worked
like slaves. They did not understand that the Mandan and Hidatsa
women owned the lodges and the farm fields in which they worked.
They worked very hard - there can be no doubt of that - but their
work was not conducted in servitude to male "masters."
The fruits of their labor - agricultural products - were the major
reason that the Mandan and Hidatsa villages became the center of
a trade network. Semi-nomadic plains tribes who spent most of the
year following the buffalo herds came to the Mandan and Hidatsa
villages for corn, beans and squash to supplement their diet. They
traded furs, most notably buffalo hides, for the vegetables. In
turn, European traders recognized these villages as major rendezvous
and trading points at which they could obtain furs - primarily beaver
- in exchange for European manufactured goods such as iron kettles,
muskets, gunpowder, cloth and blankets. It must be remembered that
it was the work of the women which originally began and sustained
this trade network, making the Mandan and Hidatsa two of the richest
tribes in North America in terms of material wealth, ease of living
and food stocks.
The following passages have been freely adapted
and excerpted from the original texts, and the spelling has been
corrected to make them easier to read. For students wishing to quote
these passages, the Journals of the Lewis and Clark Expedition,
edited by Gary Moulton and published by the University of Nebraska
Press, is the recommended source. For those who wish more in-depth
information about Lewis and Clark's relations with various Indian
tribes, including background from the Indian perspective, the best
book is James P. Ronda's Lewis and Clark among the Indians.
Lincoln: University of Nebraska Press, 1984. The very best way to
obtain accurate information from the tribal perspective is to contact
tribal councils for individual tribes - in other words, to consult
the people themselves.
[Clark]
18th of October 1804
We met 2 Frenchmen in a canoe, who informed us they were trapping
near the Mandans and were robbed of 4 traps & part of their
skins and several other articles by Indians he took to be Mandans.
Those men returned with us.
[Clark]
19th October Friday 1804
Near one of those knolls, on a point of a hill 90 feet above the
lower plain I observed the remains of an old village, [NB: high,
strong, watchtower &c.] which had been fortified, the Indian
Chief with us tells me a party of Mandans lived there. Here first
saw ruins of Mandan nation.
[Clark, writing five miles south of Mandan,
North Dakota on the west side near Fort Abraham Lincoln State Park].
20th of October Saturday 1804
I saw an old remains of a village on the side of a hill which the
Chief with us Too ne tells me that nation [Mandans] lived in. A
number of villages on each side of the river and the troublesome
Sioux caused them to move about 40 miles higher up, where they remained
a few years & moved to the place they now live. [This was the
On-a-Slant village, which today has several replicas of earth lodges
in the Fort Lincoln State Park].
[Clark]
21st of October Sunday 1804
An old Mandan Village above the mouth of this little river. I saw
a single tree in the open plains which the Mandans formerly paid
great devotion to run cords through their flesh & tie themselves
to the tree to make them brave.
[Clark]
21st October Sunday 1804
Some distance up this river is situated a stone which the Indians
have great faith in & say they see painted on the stone, "all
the calamities & good fortune to happen to the nation &
parties who visit it." A tree (an oak) which stands alone near
this place about 2 miles off in the open prairie which has withstood
the fire they pay great respect to, make holes and tie strings through
the skins of their necks and around this tree to make them brave.
(All this is the information of Too ne is a whippoorwill) the Chief
of the Arikaras who accompanied us to the Mandans. At 2 miles passed
the 2nd village of the Mandan, which was in existence at the same
time with the 1st. This village is at the foot of a hill on the
starboard side on a beautiful & extensive plain.
[Clark]
22nd of October 1804
An old village on the starboard side and the upper of the 6 villages
the Mandans occupied about 25 years ago. This village was entirely
cut off by the Sioux & one of the others nearly, the Small Pox
destroyed great numbers.
[Clark]
23rd of October Tuesday 1804
A cloudy morning, some snow. Set out early. Passed five lodges of
Indians which were deserted, the fires yet burning. We suppose those
were the Indians who robbed the 2 French trappers a few days ago.
Those 2 men are now with us going up with a view to get their property
from the Indians through us.
[Clark]
24th of October
Passed an old [village] of a band of Me ne tarres [Hidatsas] called
Mah har ha where they lived 40 years ago on the larboard side. Came
to on an island caused by the river cutting through a narrow point
7 years ago. On this island we were visited by the Grand Chief of
the Mandans, a 2nd Chief and some other, who were camped on the
island. Those Chiefs met our Arikara Chief with great cordiality,
& smoked together. Capt. Lewis visited the camps, 5 lodges,
and proceeded on & camped near a 2d camp of Mandans on the starboard
side nearly opposite the old Arikara & Mandan Village which
the Arikaras abandoned in the year 1789.
[Clark]
24th October Wednesday 1804
We have seen no game on the river today, a proof of the Indians
hunting in the neighborhood. Passed an island on the larboard side
made by the river cutting through a point, by which the river is
shortened several miles. On this island we saw one of the Grand
Chiefs of the Mandans, with five lodges hunting. This Chief met
the Chief of the Arikaras who accompanied us with great cordiality
& ceremony smoked the pipe &c. Capt. Lewis with the interpreter
went with the Chiefs to his lodges at 1 mile distant. After his
return we admitted the Grand Chief & his brother for a few minutes
on our boat. Proceeded on a short distance and camped on the starboard
side below the old village of the Mandans & Arikaras. Soon after
our landing 4 Mandans came from a camp above, the Arikara Chief
went with them to their camp.
[Clark]
25th of October Thursday 1804
Passed an old village on a high plain where the Mandans once lived.
After they left the village & moved higher the Arikaras took
possession, and lived until 1799 when they abandoned it & flew
from the just revenge of the Mandans. A very extensive bottom above
the village above the center of which the Mandans lived in the 2
villages on the larboard side. But little timber. Several parties
of Indians on each side of the river going up, in view in every
direction. We are informed that the Sioux has latterly taken horses
from the Big Bellies or Minitarres [Hidatsas] and on their way homeward
they fell in with the Assiniboins who killed them and took the horses.
A Frenchman, Menard, who resided with the Mandan for 20 years past
was killed a few days ago on his way from the British establishments
on the Assiniboin River, 150 miles north of this place, to the Mandans,
by the Assiniboin Indians. We were frequently called to by parties
of Indians & requested to land & talk. Passed a very bad
place & camped on a point starboard side opposite a high hill.
Several Indians visit us this evening, the son of the late great
Chief of the Mandans who had 2 of his fingers off and appeared to
be pierced in many places. On inquiring the reason, was informed
that it was a testimony to their grief for deceased friends, they
frequently cut off Several fingers & pierced themselves in different
parts, a mark of savage affection. Those Indians appear to have
similar customs with the Arikaras, their dress the same, more mild
in their language & gestures, &c. &c.
[Clark]
25th of October Thursday 1804
Proceeded on, passed the 3rd old Village of the Mandans, which has
been deserted for many years. This village was situated on an eminence
of about 40 feet above the water on the larboard side. Back for
several miles is a beautiful plain. At a short distance above this
old village on a continuation of the same eminence was situated
the (Arikara's Village) which have been evacuated only six years.
Above this village a large and extensive bottom for several miles,
in which the squaws raised their corn, but little timber near the
villages. On the starboard side below is a point of excellent timber,
and in the point several miles above is fine timber. Several parties
of Mandans rode to the river on the starboard side to view us. Indeed,
they are continually in sight, satisfying their curiosities as to
our appearance &c. We are told that the Sioux has latterly fallen
in with & stolen the horses of the Big Belly [Hidatsas]. On
their way home they fell in with the 19 Assiniboin who killed them
and took the horses. A Frenchman has latterly been killed by the
Indians on the track to the trading establishment on the Assiniboin
River in the north of this place (or British fort). This Frenchman
has lived (20) many years with the Mandans. We were frequently called
on to land & talk to parties of the Mandans on the shore. Several
Indians came to see us this evening, amongst others the son of the
late great Chief of the Mandans.
[Gass]
Thursday 25th. A great many of the natives, some on horseback and
some on foot appeared on the hills on the north side, hallooing
and singing.
[Clark]
26th of October 1804
We set the Arikara Chief on shore with some Mandans, many on each
side viewing us. We took in 2 Chiefs (Coal and Big Man), and halted
a few minutes at their camps on the larboard side, fortified in
their way. Here we saw a trader from the Assiniboin River called
McCracken. This man arrived 9 days ago with goods to trade for horses
& robes, one other man with him. We camped on the larboard side
a short distance below the 1st Mandan village on the larboard side.
Many men, women & children flocked down to see us. Capt. Lewis
walked to the village with the Chief and interpreters. My rheumatism
increasing prevented me from going also, and we had determined that
both would not leave the boat at the same time until we knew the
disposition of the natives. Some Chiefs visited me & I smoked
with them. They appeared delighted with the steel mill which we
were obliged to use, also with my black servant [York]. Capt. Lewis
returned late. [The Coal was apparently an Arikara by birth, and
was later adopted by the Mandans. He was a rival of Black Cat, considered
by the captains to be the head chief of the Mandans. Big Man, also
called "Le Grand," was (according to Clark) an adopted
Cheyenne prisoner. These men, Coal and Big Man, were chiefs in the
first Mandan village. Hugh McCracken was a British free trader who
worked for neither the Hudson's Bay Company or the Northwest Company].
[Ordway]
Friday 26th Oct.
At 10 o'clock we halted at a hunting camp of the Mandans, consisting
of men women and children. Here we found an Irishman who was here
trading with them from the Northwest Company of Traders. We delayed
about an hour with them, & proceeded on. Took 2 of the natives
on board with their baggage in order to go to their village. The
greater part of that camp kept along shore going up to the villages.
We camped on the starboard side below the 1st village at an old
field where the Mandan nation had raised corn the last summer, &
sunflowers &c., of which they eat with corn. Capt. Lewis walked
up to the village this evening, found the nation very friendly &c.
[Clark]
27th of October Saturday 1804
We set out early and came to at the [first] village [Matootonha]
on the larboard side where we delayed a few minutes. I walked to
a chief's lodge & smoked with them, but could not eat, which
did displease them a little. Here I met with a Mr. Jusseaume, who
lived in this nation 18 years. I got him to interpret & he proceeded
on with us. We proceeded on to a central point opposite the Knife
River, & formed a camp on the starboard side above the 2nd Mandan
village & opposite the Mah-har-ha village and raised a flagstaff.
Capt. Lewis & the Interpreters walked down to the 2nd Village
of Mandans, & returned in about an hour. We sent 3 carrots of
tobacco to the other villages & invited them to come down and
council with us tomorrow. We endeavor to procure some knowledge
of the principal chiefs of the different nations &c. well. A
number of Indians bring their wives &c. to the camps of our
party on shore &c.
[Clark]
27th of October Saturday 1804
This village is situated on an eminence of about 50 feet above the
water in a handsome plain. It contains houses in a kind of picket
work. The houses are round and very large, containing several families,
as also their horses which is tied on one side of the entrance.
A description of those houses will be given hereafter. Passed the
2nd village and camped opposite the village of the Weter Sooiz or
ah wah har ways which is situated on an eminence in a plain on the
larboard side. This village is small and contains but few inhabitants.
Above this village & also above the Knife River on the same
side of the Missouri the Big Bellies [Hidatsas] Towns are situated.
A further description will be given hereafter as also of the Town
of Mandans on this side of the river, i.e. starboard side.
[Gass]
Saturday 27th. These Indians have better complexions than most other
Indians, and some of the children have fair hair. This place is
1,610 miles from the mouth of the River du Bois, where we first
embarked to proceed on the expedition. There are about the same
number of lodges, and people, in this village as in the first. These
people do not bury their dead, but place the body on a scaffold,
wrapped in a buffalo robe, where it lies exposed.
[Whitehouse]
Saturday October 27th
The Mandan Indians are in general stout, well made men; and they
are the lightest colored Indians I ever saw. We saw several of their
deceased placed on scaffolds, and was informed of it being their
custom by the interpreters among us.
[Clark]
28th of October 1804
The wind so hard from the southwest we could not meet the Indians
in councils. Those who visited us we sent to the nearest village.
Consulted the Black Cat chief about the chiefs of the different
villages, who gave his opinion to us.
[Clark]
Sunday 28th of October 1804
Many of the Gros Ventres (or Big Bellies) and Watersons [Amahami]
came to see us and hear the council. We made up the presents and
entertained several of the curious chiefs who wished to see the
boat, which was very curious to them, viewing it as great medicine,
as they also viewed my black servant [York]. The Black Cat, Grand
chief of the Mandans, Capt. Lewis & myself with an interpreter
walked up the river about 1½ miles. Our views were to examine
the situation & timbers for a fort. I presented a jar to the
chief's wife who received it with much pleasure. Our men very cheerful
this evening. We sent the chiefs of the [Hidatsa] to smoke a pipe
with the Grand chief of the Mandans in his village, & told them
we would speak tomorrow.
[Clark]
29th of October 1804
After breakfast we were visited by the old chief of the Big Bellies
or me ne tar res [Hidatsa]. This man has given his power to his
son who is now on a war party against the Snake [Shoshone] Indians
who inhabit the Rocky Mountains. The southwest wind very high. We
met in council under an awning and our sails stretched round to
keep out as much wind as possible & delivered a long speech
similar to what had been said to the nations below. The old chief
was restless before the speech was half ended, observed his camp
was exposed & could wait no longer &c. At the conclusion
of the speech we mentioned the Arikaras & requested them to
make a peace & smoke out of the sacred stem with their chief
which I introduced and gave him the pipe of peace to hand around.
They all smoked with eagerness out of the pipe held by the Arikara
chief Ar-ke-tar-na-Shar. We mentioned our hands that were to be
discharged here, also the robbery committed on the 2 Frenchmen below,
& requested them to answer us tomorrow. Gave the chief small
presents and a few presents for each village. Shot the air gun which
both surprised and astonished the natives, and soon dispersed. Our
Arikara chief came [and] told me he wished to return to his nation
tomorrow. I put him off & said we would send a talk by him after
the chiefs had spoken to us. We gave a steel mill to the Mandans
which was very pleasing to them.
[Clark]
29th October Monday 1804.
The old chief of the Gros Ventres was very restless before the speech
was half ended, [and] observed that he could not wait long, that
his camp was exposed to the hostile Indians, &c. &c. He
was rebuked by one of the chiefs for his uneasiness at such a time
as the present. We at the end of the speech mentioned the Arikara
who accompanied us to make a firm peace. They all smoked with him
(I gave this chief a dollar of the American coin as a medal with
which he was much pleased). In council we presented him with a certificate
of his sincerity and good conduct &c. We also spoke about the
fur which was taken from 2 Frenchmen by a Mandan, and informed of
our intentions of sending back the French hands. After the council
we gave the presents with much ceremony, and put the medals on the
chiefs we intended to make, viz., one for each town to whom we gave
coats hats & flags, one grand chief to each nation to whom we
gave medals with the President's likeness in council. We requested
them to give us an answer tomorrow or as soon as possible to some
points which required their deliberation. After the council was
over we shot the air gun, which appeared to astonish the natives
much, the greater part them retired soon after. The Arikara chief
Ar-ke-tar-na-shar came to me this evening and tells me that he wishes
to return to his village & nation. I put him off, saying tomorrow
we would have an answer to our talk to the satisfaction & send
by him a string of wampum informing what had passed here. An iron
or steel corn mill which we gave to the Mandans was very thankfully
received. Again the prairie was set on fire (or caught by accident)
by a young man of the Mandans. The fire went with such velocity
that it burnt to death a man and woman, who could not get to any
place of safety. One man, a woman & child much burnt and several
narrowly escaped the flame. A boy half white was saved unhurt in
the midst of the flame. Those ignorant people say this boy was saved
by the Great Spirit medicine because he was white. The cause of
his being saved was a green buffalo skin was thrown over him by
his mother who perhaps had more foresight for the perfection of
her (self) son, and less for herself than those who escaped the
flame. The fire did not burn under the skin, leaving the grass round
the boy. This fire passed our camp last [night] about 8 o'clock
P.M. It went with great rapidity and looked tremendous.
The following chiefs were made in council today:
Mar-too-ton-ha or Lower Village of the Mandans,
1st chief Sha-ha-ka or Big White 2nd do. Ka-goh-ha-mi or Little
Raven.
Roop-tar-hee or Second Village of the Mandans
1st and Grand Chief Pass-cop-sa-he or Black Cat, 2nd chief Car-gar-no-mok-She,
Raven Man chief
Mah-har-ha 3rd Village
chief Ta-tuck-co-pin-re-ha (White Buffalo Robe Unfolded) (Man resse-sar-ra-ree
or Neighing Horse)
Me-ne-tar-re Me-te har-tar
1st chief Omp-se-ha-ra, Black Moccasins, 2nd do. Oh-harh or Little
Fox
We sent the presents intended for the Grand
Chief of the Mi-ne-tar-re or Big Belly [Hidatsa], and the presents,
flag and wampum by the Old Chief and those intended for the chief
of the Lower Village by a young chief.
The following chiefs were recommended in
addition to those, Viz.-
1st Village:
Oh-hee-nar Big Man- [NB: a Cheyenne prisoner adopted by them] a
Chien
Sho-ta-har ro-ra
2nd Village
Tawnish-e-o- Bel-larsara
Ar-rat-tana-mock She-Wolf Man Chief
3rd Village
Te-tuck-co-pin-re-ha White Buffalo Skin Unfolded
Min-nis-Sur-ra-ree (Neighing Horse)
Lo-tong-gar-ti har Old Woman at a Distance
4th Village
Mar-noh-tah the Big Stealer (out at war) [NB: (who was then out
at war & was killed afterward]
Man-se-rus-se- Tail of Calumet Bird
5th Village
Shd hake ho pin nee Little Wolf's Medicine
Ar-rat-toe-nomook-gu (Man Wolf Chief) (at war)
Cal-tar cs td (Cherry grows on a bush), old
chief and father to the above mentioned chief Maw-pah-pir-re-cos-sa
too. This chief is near this hunting and a very considerable man.
To the 1st chiefs we gave a medal with the
impression of the President of the U.S.
To the 2nd chiefs a medal of weaving & domestic animals.
To the 3rd chiefs a medal with the impression of a man sowing wheat.
4th Village
(War-ka-res-so-ra)
1 Ea pa no pa- Two Tailed Calumet Bird, young chief
2 Warherassa The Red Shield, young chief of Big Belly - big town
[Called The Grape, this chief was an elderly
Hidatsa who had turned his authority over to his son, Man Wolf Chief.
Big White was the principal chief of the lower Mandan village, Matootonha;
his proper name was Sheheke, translated as "Coyote." The
name Big White, or Big White Man, was given by the whites. He accompanied
Lewis and Clark to Washington on their return journey in 1806. Returning
him to his people became a major problem to the captains in their
later capacities as governor and Indian superintendent; because
of Sioux and Arikara hostility he did not reach home until 1809.
The Mandans did not believe his tales of the wonders he had seen,
and he lost much of his prestige and influence; perhaps his long
absence had in any case allowed rivals to supplant him. He is reported
as expressing a desire to return to the whites and live among them,
but he was killed in a Sioux raid on his village in 1832].
[Ordway]
Monday 29th Oct.
The council was ended about 4 o'clock P.M., another gun was fired,
& then our officers gave the or each head chief a medal &
a flag and made a 1st & 2nd chief to each village & gave
the head chiefs a suit of clothes and a quantity of small goods
for their nations, cocked hats & feathers &c. &c. Gave
also a steel corn mill to the Mandan nation which pleased them very
much. The captains requested them to assemble again tomorrow if
possible to give us answer to what we had said to them respecting
making peace with the Arikaras and all other nations & whether
they mean to go to see their Great Father &c. Capt. Lewis shot
the air gun which pleased them much. They returned home to their
village. Hoisted the flag we gave them as well as the officers gave
an American flag for each village &c. &c.
[Clark]
30th October Tuesday 1804
Two chiefs came to have some talk, one the principal of the lower
village, the other the one who thought himself the principal man,
& requested to hear some of the speech that was delivered yesterday.
They were gratified, and we put the medal on the neck of the Big
White to whom we had sent clothes yesterday & a flag. Those
men did not return from hunting in time to (hear) join the council.
They were well pleased (2nd of those is a Cheyenne).
[Ordway]
Tuesday 30th Oct.
The natives were a number of the men & women about our camp
with some corn & bread made of the corn meal parched & mixed
with fat &c. which eats very well. They expect us to give them
some small article in return for their produce, such as corn, beans,
squashes &c. of which they raise plenty of for themselves &
to trade with other nations &c.
[Clark]
31st of October Wednesday 1804
The main chief of the Mandans sent 2 chiefs for (us) to invite us
to come to his lodge, and hear what he has to say. I with 2 interpreters
walked down, and with great ceremony was seated on a robe by the
side of the chief. He threw a robe, highly decorated, over my shoulders,
and after smoking a pipe with the old men in the circle, the chief
spoke. "He believed all we had told him, and that peace would
be general, which not only gave himself satisfaction but all his
people. They now could hunt without fear & their women could
work in the fields without looking every moment for the enemy. As
to the Arikaras addressing himself to the chief with me, you know
we do not wish war with your nation. You have brought it on yourselves.
That man pointing to the 2nd chief and those 2 young warriors will
go with you & smoke in the pipes of peace with the Arikaras.
I will let you see my father addressing me that we wish to be at
peace with all and do not make war upon any." He continued
to speak in this style (refer to notes). He delivered 2 of the traps
to me which was taken from the Frenchmen, gave me 2 bushels of corn.
I answered the speech, which appeared to give general satisfaction,
and returned to the boat. In the evening the chief visited us dressed
in his new suit, & delayed until late. The men danced until
10 o'clock, which was common with them.
[Clark]
[undated, October 31, 1804]
Black Cat or Pose-cop-sa-he 1st chief of the Mandans & 2d Village:
"I believe what you have told us in council, & that peace
will be general, which not only gives me pleasure, but satisfaction
to all the nation. They now can hunt without fear, and our women
can work in the fields without looking every moment for the enemy.
As to the Arikaras we will show you that we wish peace with all,
and do not make [war] on any without cause, that chief pointing
to the 2nd of the Village and some young men will accompany the
Arikara chief home to his Nation to smoke with that people. When
the Indians of the different villages heard of your coming up they
all came in from hunting to see, they expected Great presents. They
were disappointed, and some dissatisfied. As to myself I am not
much so, but my village are." He believed the road was open;
and he would go and see his great father. He delivered up 2 traps
which had been taken from the French, & gave me a robe &
about 12 bushels of corn & smoked &c. I answered the speech
& explained many parts which he could not understand of the
speech of yesterday.
[Whitehouse]
Wednesday October 31st
The men that went with Captain Clark found among the Indians at
this village corn, beans, simblins, and many kinds of garden vegetables.
They & the Arikara nation are the only Indians that we saw that
cultivated the earth that reside on the Missouri River. Their village
consisted of about 200 lodges built in the manner that the Arikara
build their lodges. This village we supposed contained 1,500 souls.
They were governed by a chief called the Black Cat. They behaved
extremely kind to the party, and the only animal that was among
them was some horses, which are stout serviceable animals. This
village <is> was situated on a large high plain, and they
plant in a bottom lying below it and to appearance are a very industrious
set of people. [It should be noted that Whitehouse was wrong about
the mandans being the only Missouri River farmers - the Otos, Missouris,
Omahas, and Poncas were also farming people].
[Clark]
1st of November Thursday 1804
At about 10 o'clock the chiefs of the Lower Village came and after
a short time informed us they wished us to call at their village
& take some corn, that they would make peace with the Arikaras.
They never made war against them but after they killed their chiefs
they killed them like the birds, and were tired and would send a
chief and some brave men to the Arikaras to smoke with that people.
In the evening we set out and fell down to the Lower Village, where
Capt. Lewis got out and continued at the village until after night.
Capt. Lewis came down after night, and informed me he intended to
return the next morning by the particular request of the chiefs.
We passed the villages on our descent in view of great numbers of
the inhabitants.
[Clark]
The 1st of Nov. Mandan Village
The Main Chief Big White & 2 others, i.e. the Big Man or Sha-ha-ca
and [blank] came early to talk, and spoke as follows, after smoking,
viz:
Is it certain that the Arikara intend to make good with us our wish
is to be at peace with all. We will send a chief with the Pawnee
chief and some young men to smoke and make good peace-? Are you
going to stay above or below this cold [season?].- Answer by C.L.
We are going down a few miles to look [for] a place, we can find
no place above proper. The Pawnee know we do not begin the war,
they always begin, we sent a chief and a pipe to the Pawnee to smoke
and they killed them. We have killed enough of them, we kill them
like the birds, we do not wish to kill more, we will make a good
peace. We were sorry when we heard of your going up but now you
are going down, we are glad. If we eat you shall eat, if we starve
you must starve also. Our village is too far to bring the corn to
you, but we hope you will call on us as you pass to the place you
intend to stop. C[aptain] L[ewis] answered the above.
[Ordway]
Thursday 1st November 1804.
Capt. Lewis, myself and several more of the party halted at the
1st village of the Mandans in order to get some corn. The head chief
told us that they had not got the corn ready, but if we would come
tomorrow they would have it ready. They gave us 3 kinds of victuals
to eat which was very good. They were very friendly, gave the pipe
round every few minutes &c. They live very well, have plenty
of corn, beans, squashes, meat &c.
[Clark]
3rd of November Saturday 1804
Mr. Jusseaume with his squaw & children came down to live, as
interpreter. We receive a horse for our service. In the evening
the Ka goh ha mi or Little Raven came & brought us on his squaw
[with] about 60 weight of dried buffalo meat, a robe, & pot
of meal &c. They delayed all night. We gave his squaw an ax
& a few small articles & himself a piece of tobacco.
[Clark]
4th of Nov.
The Indian's horses & dogs live in the same lodge with themselves.
[Clark]
5th November Monday 1804
A camp of Mandans a few miles below us caught within two days 100
goats by driving them in a strong pen directed by a bush fence widening
from the pen &c. We are told by our interpreter that 4 Assiniboin
Indians, have arrived at the camps of the Gros Ventres & 50
lodges are coming.
[Clark]
6th of Nov.
Mr. Gravelines our Arikara Interpreter & 2 of our French hands
& 2 boys set out in a canoe for the Arikaras. Mr. Gravelines
is to accompany the Arikara chiefs to the City of Washington in
the spring. [Arketarnashar, or Piaheto, the chief Gravelines accompanied,
died in Washington in 1806].
[Clark]
9th Nov. Friday 1804
The Mandans graze their horses in the day on grass, and at night
give them a stick of Cottonwood to eat. Horses, dogs & people
all pass the night in the same lodge or round house, covered with
earth, with a fire in the middle.
[Ordway]
Saturday 10th Nov.
The 2nd chief & a squaw came from the 1st village down in a
buffalo hide canoe. Brought us some fat buffalo meat.
[Ordway]
Sunday 11th Nov.
A Frenchman's squaw [Sacagawea?] came to our camp who belonged to
the Snake nation. She came with our Interpreter's wife & brought
with them 4 buffalo robes and gave them to our officers. They gave
them out to the party. I got one fine one myself.
[Clark]
12th November Monday 1804
Early this morning the Big White, principal chief of the lower village
of the Mandans, came down. He packed about 100 weight of fine meat
on his squaw for us. We made some small presents to the squaw &
child, gave a small ax [with] which she was much pleased. The interpreter
says that the Mandan Nation as their old men say came out of a (small
lake) where they had gardens. Many years ago they lived in several
villages on the Missouri low down. The smallpox destroyed the greater
part of the nation and reduced them to one large village and some
small ones. All (the) nations before this malady was afraid of them.
After they were reduced, the Sioux and other Indians waged war,
and killed a great many, and they moved up the Missouri. Those Indians
still continued to wage war, and they moved still higher, until
they got in the country of the Pawnee [Hidatsa]. With this nation
they lived in friendship many years, inhabiting the same neighborhood
until that people waged war. They moved up near the watersoons &
winataree [Amahami] where they now live in peace with those nations.
The Mandans speak a language peculiar to themselves (very much).
They can raise about 350 men, the Winatarees about 80 and the Big
Bellies about 600 or 650 men. The Mandans and Sioux have the same
word for water. The Big Bellies [or] Minitarees & Ravens [Crow]
Indians speak nearly the same language, and the presumption is they
were originally the same nation. The Raven Indians have 400 lodges
& about 1200 men, & follow the buffalo, or hunt for their
subsistence in the plains & on the Cote Noir & Rocky Mountains,
& are at war with the Sioux Snake Indians. The Big Bellies &
Watersoons are at war with the Snake Indians & Sioux, and were
at war with the Arikaras until we made peace a few days past. The
Mandans are at war with all who make war on them, at present with
the Sioux only, and wish to be at peace with all nations, seldom
the aggressors.
[Ordway]
Tuesday 13th Nov.
Some of the Sioux [Assiniboin] Indians came here with a chief of
the Mandans. They asked for whiskey &c. but we gave them none.
[Clark]
14th of November, Wednesday 1804
Only two Indians visited us today owing to a dance at the village
last night in concluding a ceremony of adoption, and interchange
of property, between the Assiniboins, and the nations of this neighborhood.
Our interpreter [Jusseaume] informs that 70 lodges, one of 3 bands
of Assiniboins & some Christinoes are at the Mandan Village.
The Christinoes are about 300 men speak the Chippewa Language. They
live near Fort Des Prairies.
[Clark]
16th November Friday 1804
Several Indians come to camp today. The Assiniboins is at the Big
Belly [Hidatsa] Camp. Some trouble like to take place between them
from the loss of horses &c. as is said by an old Indian who
visited us with 4 buffalo robes & corn to trade for a pistol
which we did not let him have. Some horses sent down to stay in
the woods near the fort, to prevent the Assiniboins stealing them.
[Clark]
18th Nov. Sunday 1804
The Black Cat, chief of the Mandans, came to see us. He made great
inquiries respecting our fashions. He also stated the situation
of their nation. He mentioned that a council had been held the day
before and it was thought advisable to put up with the recent insults
of the Assiniboins & Christinoes until they were convinced that
what had been told them by us, (until) Mr. Evans had deceived them
& we might also. He promised to return & furnish them with
guns & ammunition. We advised them to remain at peace &
that they might depend upon getting supplies through the channel
of the Missouri, but it required time to put the trade in operation.
The Assiniboins &c. have the trade of those nations in their
power and treat them badly, as the Sioux does the Arikaras, and
they cannot resent for fear of losing their trade. [For the Mandan
point of view of this meeting see Ronda pp. 89-90].
[Clark]
20th November Tuesday 1804
Several Indians came down to eat fresh meat. Three chiefs from the
2nd Mandan Village stayed all day. They are very curious in examining
our works. Those chiefs inform us that the Sioux settled on the
Missouri above Dog [Cheyenne] River, threaten to attacked them this
winter, and have treated 2 Arikaras who carried the pipe of peace
to them very roughly, whipped & took their horses from them
&c. &c. & is much displeased with Arikaras for making
a peace with the Mandans through us. We gave them a satisfactory
answer &c. &c.
[Clark]
22nd of November Thursday 1804
Dispatched a pirogue and 5 men under the direction of Sergeant Pryor
to the 2nd Village for 100 bushels of corn in ears, which Mr. Jusseaume
let us have. Did not get more than 80 bushels. I was alarmed about
10 o'clock by the sentinel, who informed that an Indian was about
to kill his wife in the interpreter's fire about 60 yards below
the works. I went down and spoke to the fellow about the rash act
which he was like to commit and forbid any act of the kind near
the fort. Some misunderstanding took place between this man &
his wife about 8 days ago, and she came to this place, & continued
with the squaws of the interpreters. 2 days ago she returned to
the village. In the evening of the same day she came to the interpreter's
fire apparently much beat, & stabbed in 3 places. We directed
that no man of this party have any intercourse with this woman under
the penalty of punishment. He the husband observed that one of our
sergeants slept with his wife & if he wanted her he would give
her to him. We directed the sergeant Ordway to give the man some
articles, at which time I told the Indian that I believed not one
man of the party had touched his wife except the one he had given
the use of her for a night, in his own bed. No man of the party
should touch his squaw, or the wife of any Indian, nor did I believe
they touch a woman if they knew her to be the wife of another man,
and advised him to take his squaw home and live happily together
in future. At this time the Grand Chief of the nation [Black Cat]
arrived, & lectured him, and they both went off apparently dissatisfied.
The grand chief continued all day. A warm day, fair afternoon. Many
Indian anecdotes. One chief & his family stay all night.
[Ordway]
Thursday 22nd Nov.
The pirogue returned towards evening with about 12 bushels of mixed
colored corn in ears tried which the natives took out of the ground
where they bury it in holes in their village.
[Clark]
25th of Nov. Sunday 1804
Capt. Lewis, 2 interpreters & 6 men set out to see the Indians
in the different towns & camps in this neighborhood. Two chiefs
came to see me today, one named Wau-ke-res-sa-ra, a Big Belly [Hidatsa]
and the first of that nation who has visited us since we have been
here. I gave him a handkerchief, paint & a saw band, and the
other some few articles, and paid a particular attention which pleased
them very much. The interpreters being all with Capt. Lewis I could
not talk to them. [This chief was probably Red Shield. See Ronda
p. 91].
[Clark]
27th of November Tuesday 1804
The Indians in all the towns & camps treated Capt. Lewis &
the party with great respect, except one of the principal chiefs
Mar par pa Par ra pas a too or (Horned Weasel) who did not choose
to be seen by the Capt. & left word that he was not at home
&c.
[Ordway]
Tuesday 27th Nov.
Capt. Lewis & command brought with them three chiefs from the
upper villages of the Gros Ventres [Hidatsa]. They appear to be
very friendly. Gave us a little corn & were glad to come &
see us. They said that the Mandan Nation told them that we would
do them harm, & that was the reason they had not been to see
us before. We had a dance this evening.
[Clark]
28th Nov. Wednesday 1804
At 8 o'clock the Poss-cop-so-he or Black Cat, Grand Chief of the
Mandans came to see us. After showing those chiefs many things which
was curiosities to them, and giving a few presents of curious handkerchiefs,
arm bands & paint with a twist of tobacco, they departed at
1 o'clock much pleased. At parting we had some little talk on the
subject of the British Trader Mr. Larocque giving medals & flags,
and told those chiefs to impress it on the minds of their nations
that those symbols were not to be received by any from them, without
they wished incur the displeasure of their Great American Father.
[Clark]
30th of November Friday 1804
This morning at 8 o'clock an Indian called from the other side and
informed that he had something of consequence to communicate. We
sent a pirogue for him & he informed us as follows. Viz: "five
men of the Mandan Nation out hunting in a southwest direction about
eight leagues was surprised by a large party of Sioux & Panies
[Arikara]. One man was killed and two wounded with arrows &
9 horses taken. 4 of the Watersoon Nation [Hidatsa] was missing,
& they expected to be attacked by the Sioux &c. &c.["]
We thought it well to show a disposition to aid and assist them
against their enemies, particularly those who came in opposition
to our councils, and I determined to go to the town with some men,
and if the Sioux were coming to attract the nation to collect the
warriors from each village and meet them. Those ideas were also
those of Capt. Lewis. I crossed the river in about an hour after
the arrival of the Indian express with 23 men, including the interpreters,
and flanked the town & came up on the back part. The Indians
not expecting (not) to receive such strong aide in so short a time
was much surprised, and a little alarmed at the formidable appearance
of my party. The principal chiefs met me some distance from the
town (say 200 yards) and invited me into town. I ordered my party
into different lodges & I explained to the nation the cause
of my coming in this formidable manner to their town was to assist
and chastise the enemies of our dutiful children. I requested the
Grand Chief to repeat the circumstances as they happened, which
he did, as was mentioned by the express in the morning. I then informed
them that if they would assemble their warriors and those of the
different towns I would to meet the Army of the Sioux & chastise
them for taking the blood of our dutiful children &c. After
a conversation of a few minutes amongst themselves, one chief, the
Big Man Chien said they now saw that what we had told them was the
truth, when we expected the enemies of their nation was coming to
attack them, or had spilt their blood were ready to protect them,
and kill those who would not listen to our good talk. His people
had listened to what we had told them and carelessly went out to
hunt in small parties, believing themselves to be safe from the
other nations, and have been killed by the Panies & Sioux. "I
knew," said he "that the Panies were liars, and told the
old chief who came with you (to confirm a peace with us) that his
people were liars and bad men and that we killed them like the buffalo,
when we pleased. We had made peace several times and your nation
(& they) have always commenced the war. We do not want to kill
you, and will not suffer you to kill us or steal our horses. We
will make peace with you as our two fathers have directed, and they
shall see that we will not be the aggressors, but we fear the Arikaras
will not be at peace long.["] "My father, those are the
words I spoke to the Arikara in your presence. You see they have
not opened their ears to your good councils but have spilt our blood."
Two Arikaras whom we sent home this day for fear of our people's
killing them in their grief, informed us when they came here several
days ago, that two Towns of the Arikaras were making their Moccasins,
and that we had best take care of our horses &c." A number
of Sioux were in their towns, and they believed not well disposed
towards us. Four of the Wetersoons are now absent. They were to
have been back in 16 days they have been out 24. We fear they have
fallen. My father, the snow is deep and it is cold. Our horses cannot
travel through the plains. Those people who have spilt our blood
have gone back. If you will go with us in the spring after the snow
goes off we will raise the warriors of all the towns & nations
around about us, and go with you." I told this nation that
we should be always willing and ready to defend them from the insults
of any nation who would dare to come to do them injury during the
time we would (stay) remain in their neighborhood, and requested
that they would inform us of any party who may at any time be discovered
by their patrols or scouts. I was sorry that the snow in the plains
had fallen so deep since the murder of the young chief by the Sioux
as prevented their horses from traveling. I wished to meet those
Sioux & all others who will not open their ears, but make war
on our dutiful children, and let you see that the warriors of your
great father will chastise the enemies of his dutiful children the
Mandans, Wetersoons & Minitarees, who have opened their ears
to his advice. You say that the Panies or Arikaras were with the
Sioux, some bad men may have been with the Sioux. You know there
is bad men in all nations, do not get mad with the Arikaras until
we know if those bad men are countenanced by their nation, and we
are convinced those people do not intend to follow our councils.
You know that the Sioux have great influence over the Arikaras and
perhaps have led some of them astray. You know that the Arikaras
are dependant on the Sioux for their guns, powder, & ball, and
it was policy in them to keep on as good terms as possible with
the Sioux until they had some other means of getting those articles
&c. &c. You know yourselves that you are compelled to put
up with little insults from the Christinoes & Oss' abo' (or
Stone Indians), because if you go to war with those people, they
will prevent the traders in the north from bringing you guns, powder
& ball and by that means distress you very much. But when you
will have certain suppliers from your Great American Father of all
those articles you will not suffer any nation to insult you &c.
After about two hours conversation on various subjects, all of which
tended towards their situation &c. I informed them I should
return to the fort. The chief said they all thanked me very much
for the fatherly protection which I showed towards them, that the
village had been crying all the night and day for the death of the
brave young man who fell. But now they would wipe away their tears,
and rejoice in their father's protection, and cry no more. I then
paraded & crossed the river on the ice and came down on the
north side. The snow so deep, it was very fatiguing. The chief frequently
thanked me for coming to protect them and the whole village appeared
thankful for that measure. [The events of the day from the Indian
point of view are discussed in Ronda, 95-98].
[Clark]
2nd of Dec. 1804
Visited by several Mandan chiefs and 4 Cheyenne Indians who came
with a pipe to the Mandans. Sent a speech to their nation, a flag
& some tobacco, also written a speech to the Arikaras &
Sioux, inform them what they might depend on if they would not open
their ears, &c.
[Ordway]
Sunday 2nd Dec.
A number of the Shian or dog Indians [Cheyenne] came from the village
to visit us. We gave them victuals & used them friendly. Our
officers gave them some tobacco & a few small articles of goods
&c.
[Clark]
6th of December Thursday 1804
At 9 o'clock a man & his squaw came down with some meat for
the interpreter. His dress was a pair of moccasins of buffalo skin,
(a) pair [of] leggings of goat skin & a buffalo robe, 14 rings
of brass on his fingers. This metal the Mandans are very fond of.
[Clark]
7th of December (Wednesday) Friday 1804
The Big White, Grand Chief of the 1st Village, came and informed
us that a large drove of buffalo was near and his people was waiting
for us to join them in a chase. Capt. Lewis took 15 men & went
out joined the Indians, who were at the time he got up killing the
buffalo on horseback with arrows, which they done with great dexterity.
His party killed 14 buffalo, five of which we got to the fort by
the assistance of a horse in addition to what the men packed on
their backs. One cow was killed on the ice after drawing her out
of a vacancy in the ice in which she had fallen, and butchered her
at the fort. Those we did not get in was taken by the Indians under
a custom which is established amongst them, i.e. any person seeing
a buffalo lying without an arrow sticking in him, or some particular
mark, takes possession. Many times (as I am told) a hunter who kills
many buffalo in a chase only gets a part of one, all meat which
is left out all night falls to the wolves which are in great numbers,
always in the buffaloes.
[Ordway]
Sunday 9th Dec.
A number of the savages came to our garrison. Some of them brought
some fat meat and gave [it] to our officers.
[Ordway]
Monday 10th Dec. 1804.
One of the Mandan Indians who had been wounded by the Sioux came
to our officers to be cured.
[Ordway]
Friday 14th Dec.
A number of the Mandans came to see us. 14 of them eat in my room
at one time. The Big White dined with Capt. Lewis.
[Ordway]
Saturday 15th Dec. 1804
I & 2 more of the party went up to the 1st & 2nd villages
of the Mandans. Traded for a little corn &c. They had all their
corn in holes made in the ground close in front of their lodges.
Although the day was cold & stormy we saw several of the chiefs
and warriors were out at a play which they call [blank]. They had
flattish rings made out of clay stone & two men had sticks about
4 feet long with 2 short pieces across the fore end of it, and nothing
on the other end, in such a manner that they would slide some distance.
They had a place fixed across their green from the head chief's
house across about 50 yards to the 2nd chief's lodge, which was
smooth as a house floor. They had a battery fixed for the rings
to stop against. Two men would run at a time with (stick) each a
stick & one carried a ring. They run about half way and then
slide their sticks after the ring. They had marks made for the game
but I do not understand how they count the game. They gave us different
kinds of victuals & made use at in every lodge that we went
in. They were very friendly.
[Clark]
21st December Friday 1804
The Indian whom I stopped from committing murder on his wife through
jealousy of one of our interpreters, came & brought his two
wives and showed great anxiety to make up with the man with whom
his jealousy sprung. A woman brought a child with an abscess on
the lower part of the back, and offered as much corn as she could
carry for some medicine. Capt. Lewis administered &c.
[Clark]
22nd December Saturday 1804
A number of squaws, women & men dressed in squaw's clothes came
with corn to sell to the men for little things. We procured two
horns of the animal the French call the rock mountain sheep [bighorn].
Those horns are not of the largest kind. The Mandan Indians call
this sheep Ar-sar-ta; it is about the size of a large deer, or small
elk. Its horns come and wind around the head like the horn of a
ram and the texture not unlike it. Much larger and thicker, particularly
that part with which they butt or outer part which is [blank] inches
thick, the length of those horns, which we have is. [Male transvestites
were to be found among a number of plains tribes. The Anglo-Americans
called them by the French traders' term "berdache," from
the French bardache, a homosexual male. See Ronda, pp. 130-131].
[Ordway]
Saturday 22nd Dec.
A great number of the savages visited us, brought corn & beans
to trade with us. They wanted of us looking glasses, beads, buttons
& other kinds of articles pleasing to the eye.
[Clark]
23rd December Sunday 1804
Great numbers of Indians of all descriptions came to the fort, many
of them bringing corn to trade. The Little Crow loaded his wife
& son with corn for us. Capt. Lewis gave him a few presents,
as also his wife. She made a kettle of boiled simmons, beans, corn
& chokecherries with the stones, which was palatable. This dish
is considered as a treat among those people. The chiefs of the Mandans
are fond of staying & sleeping in the fort.
[Gass]
Tuesday 25th. None of the natives came to the garrison this day;
the commanding officers having requested they should not, which
was strictly attended to.
[Ordway]
Saturday 29th Dec.
A great number of the natives, men, women & children visited
us the whole day as we got the blacksmith's shop fixed. They brought
their squaw axes & kettles to fix and mend, for which they gave
us corn & beans, squashes &c.
[Ordway]
Sunday 30th Dec.
A great number of the Mandans came to trade with us. They brought
us corn & beans, squashes, also some of their kind of bread
which they make of parched corn and beans mixed together & made
in round balls. They have a sweet kind of corn which they boil considerable
of it when it is in the milk & dries it which they keep through
the winter season.
[Clark]
Fort Mandan on the northeast bank of the Missouri 1600 miles up,
Tuesday January the 1st 1805
The day was ushered in by the discharge of two cannon. We suffered
16 men with their music to visit the 1st Village for the purpose
of dancing, by as they said the particular request of the chiefs
of that village. About 11 o'clock I with an interpreter & two
men walked up to the Village (my views were to allay some little
misunderstanding which had taken place through jealousy and mortification
as to our treatment towards them). I found them much pleased at
the dancing of our men. I ordered my black servant [York] to dance,
which amused the crowd very much, and somewhat astonished them,
that so large a man should be active &c. I went into the lodges
of all the men of note except two, whom I heard had made some expression
favorable towards us, in comparing us with the traders from the
north. Those chiefs observed what they said was in jest & laughter.
Just as I was about to return the 2nd chief and the Black Man, also
a chief, returned from a mission on which they had been sent to
meet a large party 150 of Gros Ventres who were on their way down
from their camps 10 miles above to revenge on the Shoe tribe an
injury which they had received by a Shoe man stealing a Gros Ventres
Girl. Those chiefs gave the pipe, turned the party back, after delivering
up the girl, which the Shoe chief had taken and given to them for
that purpose. I returned in the evening, at night the party except
6 returned, with 3 robes, and 13 strings of corn which the Indians
had given them. The Black Cat with his family visited us today and
brought a little meat.
[Ordway]
Tuesday 1st Jan. 1805
About 9 o'clock 15 of the party went up to the 1st village of Mandans
to dance as it had been their request. Carried with us a fiddle
& a tambourine & a sounding horn. As we arrived at the entrance
of the village we fired one round then the music played. Loaded
again, then marched to the center of the village, fired again, then
commenced dancing. A Frenchman danced on his head, I and all danced
round him for a short time, then went into a lodge & danced
a while, which pleased them very much. They then brought victuals
from different lodges & of different kinds of diet, they brought
us also a quantity of corn & some buffalo robes which they made
us a present of. So we danced in different lodges until late in
the afternoon. Then a part of the men returned to the fort, the
remainder stayed all night in the village.
[Ordway]
Wednesday 2nd Jan.
Capt. Lewis and the greater part of the party went up to the 2nd
village of the Mandans a frolicking, after the same manner as yesterday
at the 1st village. A number of Indians and squaws came to the fort
from the first village. Brought us corn to pay our blacksmiths for
repairing their squaw axes, bridles &c. The most of the men
returned toward evening & said that the Indians were much diverted
at seeing them dance. They used them very friendly &c.
[Clark]
5th of January Saturday 1805
Several Indians visit us with their axes to get them mended. A buffalo
dance (or medicine) for 3 nights passed in the 1st Village, a curious
custom. The old men arrange themselves in a circle & after smoke
a pipe, which is handed them by a young man. Dress up for the purpose,
the young men who have their wives back of the circle (corn) go
to one of the old men with a whining tone and [request] the old
man to take his wife (who he resents naked except a robe) and (or
sleep with him). The girl then takes the old man (who very often
can scarcely walk) and leads him to a convenient place for the business,
after which they return to the lodge. If the old man (or a white
man) returns to the lodge without gratifying the man & his wife,
he offers her again and again. It is often the case that after the
2nd time (he) without kissing the husband throws a nice robe over
the old man & and begs him not to despise him, & his wife.
(We sent a man to this medicine (dance) last night, they gave him
4 girls) all this is to cause the buffalo to come near so that they
may kill them. [Ronda, pp. 131-32, discusses the ceremony in its
cultural setting].
[Clark]
7th of January Monday 1805
Several Indians returned from hunting, one of them the Big White,
Chief of the Lower Mandan Village. Dined with us, and gave me a
sketch of the country as far as the high mountains, & on the
south side of the River Rochjohn [Yellowstone]. He says that the
river [Yellowstone] receives 6 small rivers on the south side, &
that the country is very hilly and the greater part covered with
timber. Great numbers of beaver &c.
[Whitehouse]
Wednesday 9th Jan. 1805
2 inexperienced hunters went out today, the day proved to be very
cold & stormy. One of them returned to the fort about 8 o'clock
in the evening with one of his feet frostbit, the other stayed out
all night. In they morning some men were going for them expecting
they were froze, but they came in before they started, well &
hearty. Some of the natives went in the prairie a hunting. In the
evening as they were returning one of them gave out; they left him
behind. Some of his friends or his father went after him, expecting
to find him a corpse, but after they left him he came to so that
he changed his position to the woods, & broke branches to lie
on. So his life was spared, but his feet was froze very bad. They
got him to our fort. Capt. Lewis doctored him.
[Clark]
13th of January Sunday (1805)
A cold, clear day (great number of Indians move down the river to
hunt). Those people kill a number of buffalo near their villages
and save a great proportion of the meat, their custom of making
this article of life general leaves them more than half of their
time without meat. Their corn & beans &c. they keep for
the summer, and as a reserve in case of an attack from the Sioux,
which they are always in dread, and seldom go far to hunt except
in large parties.
[Clark]
16th January Wednesday 1805
One of the 1st war chiefs of the Big Bellies Nation [Hidatsa] came
to see us today with one man and his squaw to wait on him. We shot
the air gun, and gave two shots with the cannon which pleased them
very much. The Little Crow, 2nd chief of the lower village, came
& brought us corn. This war chief gave us a chart in his way
of the Missouri. He informed us of his intentions of going to war
in the spring against the Snake Indians. We advised him to look
back at the number of nations who had been destroyed by war, and
reflect upon what he was about to do, observing if he wished the
happiness of his nation he would be at peace with all, by that by
being at peace and having plenty of goods amongst them & a free
intercourse with those defenseless nations, they would get on easy
terms a great number of horses, and that nation would increase.
If he went to war against those defenseless people, he would displease
his Great Father, and he would not receive that perfection &
care from him as other nations who listened to his word. This chief,
who is a young man, 26 years old, replied that if his going to war
against the Snake Indians would be displeasing to us he would not
go, he had horses enough. We observed that what we had said was
the words of his Great Father, and what we had spoken to all the
nations which we saw on our passage up. They all promise to open
their ears and we do not know as yet if any of them has shut them
(we are doubtful of the Sioux). If they do not attend to what we
have told them their Great Father will open their ears. This chief
said that he would advise all his nation to stay at home until we
saw the Snake Indians & knew if they would be friendly, he himself
would attend to what we had told him.
[Gass]
Sunday 20th. I went up with one of the men to the villages. They
treated us friendly and gave us victuals. After we were done eating
they presented a bowlful to a buffalo head, saying, "eat that."
Their superstitious credulity is so great, that they believe by
using the head well the living buffalo will come and that they will
get a supply of meat.
[Whitehouse]
Sunday Jan. 20th
We still continued to have clear cold weather. Some of our men went
up to the 1st Mandan Indian Village. On their return they informed
us that they had been well used by the Indians of that Town, and
that they had given them plenty to eat of buffalo meat, beans, &
pounded corn boiled. They informed us that after they had finished
eating that the Mandan Indians put a quantity of the same victuals
into a wooden bowl. They then brought forward the head of a buffalo,
which they fell down & worshipped, and then set before it the
bowl of victuals, and said (as our interpreter who was with us told
us) "Eat this, and tell the live buffalo, to come in to us,
so that we may get plenty of buffalo meat to eat." They let
this bowl remain before the head of the buffalo, till our men left
their village. The party who was at this village also says that
those Indians possess very strange and uncommon ideas of things
in general. They are very ignorant, and have no ideas of our forms
& customs, neither in regard to our worship or the deity &c.
They are Indians of very quick apprehension of anything in their
way; and conceited in themselves to a fault. This they judged from
the first answers they gave to questions they asked them; the whole
of which was told to our men by the interpreter that they took with
them from the fort.
[Clark]
1st of February Friday 1805
A war chief of the Minitarres [Hidatsa] came with some corn. Requested
to have a war hatchet made, & requested to be allowed to go
to war against the Sioux & Arikaras who had killed a Mandan
some time past. We refused, and gave reasons, which he very readily
assented to, and promised to open his ears to all we said. This
man is young and named Seeing Snake. This man's woman set out &
he pursued her in the evening.
[Lewis]
6th February Wednesday 1805.
Visited by many of the natives, among others the Big White, the
Coal, Big-man, Hairy Horn and the Black Man. I smoked with them,
after which they retired, a deportment not common, for they usually
pester us with their good company the balance of the day after once
being introduced to our apartment. The blacksmiths take a considerable
quantity of corn today in payment for their labor. The blacksmiths
have proved a happy resource to us in our present situation as I
believe it would have been difficult to have devised any other method
to have procured corn from the natives. The Indians are extravagantly
fond of sheet iron of which they form arrow-points and manufacture
into instruments for scraping and dressing their buffalo robes.
[Lewis]
8th February Friday 1805.
Visited by the Black-Cat the principal chief of the Roop-tar-he,
or upper Mandan village. This man possesses more integrity, firmness,
intelligence and perspicuity of mind than any Indian I have met
with in this quarter, and I think with a little management he may
be made a useful agent in furthering the views of our government.
The Black Cat presented me with a bow and apologized for not having
completed the shield he had promised, alleging that the weather
had been too cold to permit his making it. I gave him some small
shot, 6 fishing-hooks and 2 yards of ribbon. His squaw also presented
me with 2 pair of moccasins, for which in return I gave a small
looking glass and a couple of needles. The chief dined with me and
left me in the evening. He informed me that his people suffered
very much for the article of meat, and that he had not himself tasted
any for several days.
[Lewis]
12th February Tuesday 1805.
The horses appeared much fatigued. I directed some meal brands [be]
given them, moistened with a little water, but to my astonishment
found that they would not eat it but preferred the bark of the cottonwood
which forms the principal article of food usually given them by
their Indian masters in the winter season. For this purpose they
cause the trees to be felled by their women and the horses feed
on the boughs and bark of their tender branches. The Indians in
our neighborhood are frequently pilfered of their horses by the
Arikara, Sioux and Assiniboins and therefore make it an invariable
rule to put their horses in their lodges at night. In this situation
the only food of the horse consists of a few sticks of the cottonwood
from the size of a man's finger to that of his arm. The Indians
are invariably severe riders, and frequently have occasion for many
days together through the whole course of the day to employ their
horses in pursuing the buffalo or transporting meat to their villages,
during which time they are seldom suffered to taste food. At night
the horse [is] returned to his stall where his food is what seems
to me a scanty allowance of wood. Under these circumstances it would
seem that their horses could not long exist or at least could not
retain their flesh and strength, but the contrary is the fact. This
valuable animal under all those disadvantages is seldom seen meager
or unfit for service.
[Clark]
15th of February Friday 1805
We dispatched two men to inform the Mandans, and if any of them
chose to pursue those robbers, to come down in the morning and join
Capt. Lewis who intended to set out with a party of men very early.
By 12 o'clock the chief of the 2nd Village, Big White, came down,
and soon after one other chief and several men. The chief observed
that all the young men of the 2 villages were out hunting, and but
very few guns were left. Capt. Lewis set out at sunrise with 24
men to meet those Sioux &c. Several Indians accompanied him,
some with bows & arrows, some with spears & battle axes,
a (few) 2 with fusees. The morning fine, the thermometer stood at
16' below 0, Naught. Visited by 2 of the Big Bellies [Hidatsas]
this evening. One chief of the Mandans returned from Capt. Lewis's
party nearly blind. This complaint is as I am informed common at
this season of the year and caused by the reflection of the sun
on the ice & snow. It is cured by gently sweating the part affected
by throwing snow on a hot stone.
[Clark]
19th of February Tuesday 1805
Visited by several of the Mandans today. Our smiths are much engaged
mending and making axes for the Indians for which we get corn.
[Clark]
Fort Mandan
20th February Wednesday 1805
Visited by the Little Raven very early this morning. I am informed
of the death of an old man whom I saw in the Mandan Village. This
man informed me that he "was 120 winters old. He requested
his grandchildren to dress him after death & set him on a stone
on a hill with his face towards his old village or down the river,
that he might go straight to his brother at their old village underground."
I observed several Mandan (of) very old, chiefly men.
[Clark]
21st February Thursday 1805
Visited by the Big White & Big Man. They informed me that several
men of their nation was gone to consult their Medicine Stone about
3 days march to the southwest to know what was to be the result
of the ensuing year. They have great confidence in this stone and
say that it informs them of everything which is to happen, &
visit it every Spring & sometimes in the Summer. They having
arrived at the stone give it smoke and proceed to the wood at some
distance to sleep. The next morning return to the stone, and find
marks white & raised on the stone representing the peace or
war which they are to meet with, and other changes, which they are
to meet. "This stone has a level surface of about 20 feet in
circumference, thick and pores," and no doubt has some mineral
qualities effected by the sun. The Big Bellies [Hidatsas] have a
stone to which they ascribe nearly the same virtues.
[Clark]
27th of February Wednesday 1805
A few Indians visit us today, one the largest Indian I ever saw,
& as large a man as ever I saw.
[Clark]
28th of February Thursday 1805
[The Arikara] express a wish to visit the Mandans, & know if
it will be agreeable to them to admit the Arikaras to settle near
them and join them against their common enemy the Sioux. We mentioned
this to the Mandans, who observed they had always wished to be at
peace and good neighbors with the Arikaras, and it is also the sentiments
of all the Big Bellies [Hidatsa], & Shoe Nations. Mr. Gravelines
informs that the Sissetons and the 3 upper bands of the Tetons,
with the Yanktons of the North intend to come to war in a short
time against the nations in this quarter, & will kill every
white man they see. Mr. Tabeau also informs that Mr. Cameron of
St. Peters has put arms into the hands of the Sioux to revenge the
death of 3 of his men killed by the Chippaways latterly, and that
the Band of Tetons which we saw is disposed to do as we have advised
them, through the influence of their chief the Black Buffalo. Mr.
Gravelines further informs that the party which robbed us of the
2 horses latterly were all Sioux, 100 in number. They called at
the Arikaras on their return, the Arikaras being displeased at their
conduct would not give them anything to eat, that being the greatest
insult they could peaceably offer them, and upbraided them.
[Ordway]
Saturday 2nd March 1805
The savages continue to visit us in order to get their implements
of war made. They bring us in pay corn and beans, dried meat &
persimblans &c.
[Clark]
7th of March Thursday 1805
The Coal visited us with a sick child, to whom I gave some of Rush's
Pills. Charbonneau returned this evening from the Gros Ventres &
informed that all the nation had returned from the hunting.
[Clark]
8th of March Friday 1805
Visited by the Greasy Head & an Arikara today; those men gave
some account of the Indians near the Rocky Mountains. A young Indian
same nation & different village stole the daughter of the Black
Man, he went to his village, took his horse & returned &
took away his daughter.
[Clark]
On the 9th of March we were visited by the Grand Chief of the Minitarees
[Hidatsas], to whom we gave a medal & some clothes & a flag.
Sent a Frenchman & an Indian with a letter to Mr. Tabeau informing
them [and] the Arikaras of the desire the Mandans had to see them
&c.
[Clark]
9th of March Saturday 1805
I went to the upper Mandan Village & smoked a pipe, the greatest
mark of friendship and attention, with the chief, and returned.
On my return found the Minitaree chief about setting out on his
return to his village, having received of Captain Meriwether Lewis
a medal, gorget, armbands, a flag, shirt, scarlet &c. &c.
&c. for which he was much pleased. Those things were given in
place of sundry articles sent to him, which he says he did not receive.
2 guns were fired for this great man.
[Ordway]
Saturday 9th March 1805.
A number of the savages called the Big Bellies chiefs came to the
fort to see the commanding officers. Capt. Lewis showed them the
airgun, quadrant & spyglass &c. which they thought was Great
Medicine.
[Clark]
10th of March Sunday 1805
We are visited by the Black Moccasins, chief of the 2nd Minitaree
Village and the chief of the Shoeman Village or Mahhdha. Those chiefs
stayed all day and the latter all night and gave us many strange
accounts of his nation &c. This little tribe or band of Minitarees
call themselves Ah-nah-ha way or "people whose village is on
the hill." This nation formerly lived about 30 miles below
this but being oppressed by the Assiniboins & Sioux were compelled
to move 5 miles the Minitarees, where the Assiniboins killed the
most of them. Those remaining built a village very near to the Minitarees
at the mouth of Knife River, where they now live and can raise about
50 men. They are intermixed with the Mandans & Minitarees. The
Mandans formerly lived in 6 large villages at and above the mouth
of Chischeter or Heart River, five villages on the west side &
two on the east. One of those villages on the east side of the Missouri
& the largest was entirely cut off by the Sioux & the greater
part of the others and the smallpox reduced the others.
[Lewis]
March 16th, 1805.
Mr. Gurrow, a Frenchman who has lived many years with the Arikaras
& Mandans, showed us the process used by those Indians to make
beads. The discovery of this art these nations are said to have
derived from the Snake Indians who have been taken prisoners by
the Arikaras. The art is kept a secret by the Indians among themselves
and is yet known to but few of them. The process is as follows.
Take glass of as many different colors as you think proper, then
pound it as fine as possible, putting each color in a separate vessel.
Wash the pounded glass in several waters; throw in off the water
at each washing. Continue this operation as long as the pounded
glass stains or colors the water which is poured off, and the residuum
is then prepared for use. You then provide an earthen pot of convenient
size, say of three gallons, which will stand the fire. A platter
also of the same materials sufficiently small to be admitted in
the mouth of the pot or jar. The pot has a niche in its edge through
which to watch the beads when in blast. You then provide some well
seasoned clay with a proportion of sand sufficient to prevent its
becoming very hard when exposed to the heat. This clay must be tempered
with water until it is about the consistency of common dough. Of
this clay you then prepare a sufficient number of little sticks
of the size you wish the hole through the bead, which you do by
rolling the clay on the palm of the hand with your finger. This
done, put those sticks of clay on the platter and expose them to
a red heat for a few minutes, when you take them off and suffer
them to cool. The pot is also heated to cleanse it perfectly of
any filth it may contain. Small balls of clay are also made of about
an ounce weight which serve each as a pedestal for a bead. These
while soft are distributed over the face of the platter at such
distance from each other as to prevent the beads from touching.
Some little wooden paddles are now provided from three to four inches
in length, sharpened or brought to a point at the extremity of the
handle. With this paddle you place in the palm of the hand as much
of the wet pounded glass as is necessary to make the bead of the
size you wish it. It is then one of those little arranged with the
paddle in an oblong form, laying a stick of clay crosswise over
it. The pounded glass by means of the paddle is then roped in cylindrical
form around the stick of clay and gently rolled by motion of the
hand backwards and forwards until you get it as regular and smooth
as you conveniently can. If you wish to introduce any other color
you now perforate the surface of the bead with the pointed end of
your little paddle and fill up the cavity with other pounded glass
of the color you wish, forming the whole as regular as you can.
A hole is now made in the center of the little pedestals of clay
with the handle of your shovel sufficiently large to admit the end
of the stick of clay around which the bead is formed. The beads
are then arranged perpendicularly on their pedestals and a little
distance above them supported by the little sticks of clay to which
they are attached in the manner before mentioned. Thus arranged
the platter is deposited on burning coals or hot embers and the
pot reversed with the aperture in its edge turned towards covered
the whole. Dry wood pretty much doated [NB: doughted] is then placed
around the pot in such manner as completely to cover it; it is then
set on fire and the operator must shortly after begin to watch his
beads through the aperture of the pot lest they should be destroyed
by being over heated. He suffers the beads to acquire a deep red
heat from which, when it passes in a small degree to a paler or
whitish red, or he discovers that the beads begin to become pointed
at their upper extremities, he (throws) removes the fire from about
the pot and suffers the whole to cool gradually. The pot is then
removed and the beads taken out. The clay which fills the hollow
of the beads is picked out with an awl or needle; the bead is then
fit for use. The Indians are extremely fond of the large beads formed
by this process. They use them as pendants to their ears, or hair
and sometimes wear them about their necks.
[Clark]
22nd of March 1805
Visited by the 2nd chief of the Grand Village of the Minitarees
[Hidatsas] to whom we gave a medal & some clothes acknowledging
him as a 2nd chief. He delayed all night, & saw the men dance,
which is common amusement with the men. He returned the 23rd with
Mr. La Rocque & McKenzie, two of the North West Company's clerks.
Some few drops of rain this evening for the first time this winter.
Visited by many Indians today.
[Clark]
[March 23, 1805]
24th of March Saturday 1805
After breakfast Mr. Larocque and Mr. McKenzie and the chiefs &
men of the Minitarees leave us. Soon after we were visited by a
brother of the Burnia who gave us a vocabulary of his language.
The Coal & many other Mandans also visit us today.
[Clark]
[March 28, 1805]
But few Indians visit us today. They are watching to catch the floating
buffalo which break through the ice in crossing. Those people are
fond of those animals tainted and catch great numbers every spring.
[Clark]
[March 29, 1805]
The obstacle broke away above & the ice came down in great quantities.
The river rose 13 inches the last 24 hours. I observed extraordinary
dexterity of the Indians in jumping from one cake of ice to another
for the purpose of catching the buffalo as they float down. Many
of the cakes of ice which they pass over are not two feet square.
The plains are on fire in view of the fort on both sides of the
river. It is said to be common for the Indians to burn the plains
near their villages every spring for the benefit of their horses,
and to induce the buffalo to come near to them.
[Clark]
April the 2nd Friday 1805
The 2nd Chief of the 2nd Mandan Village took a miff at our not attending
to him particularly after being here about ten days, and moved back
to his village. The Mandans killed twenty one elk yesterday 15 miles
below this. They were so meager that they [are] scarcely fit for
use.
[Clark]
April the 6th Friday Saturday 1805
Visited by a number of Mandans. We are informed of the arrival of
the whole of the Arikara nation on the other side of the river near
their old village. We sent an interpreter to see with orders to
return immediately and let us know if their chiefs meant to go down
to see their great father.
[Whitehouse]
Sunday April 7th
We proceeded on and encamped on the north side of the Missouri River,
opposite to the first Village of the Mandan Nation. This village
lies on the south side of the river and contains 300 lodges. The
land adjoining it is prairies, which gradually rise from the river.
The soil is very rich, producing Indian corn, pumpkins, squashes
& beans in abundance. The natives have large fields, which they
cultivate and which produces plentifully. They have likewise gardens,
which they plant & have several kinds of garden vegetables in
it, such as lettuce, mustard &c. They have likewise growing
in their gardens gooseberries which is superior in size to any in
the United States & currants of different kinds. They are in
general peaceable, well disposed people, and have less of the savage
nature in them than any Indians we met with on the Missouri River.
They are of a very light color, the men are very well featured and
stout; the women are in general handsome. This town or village contains
from the best calculation we could make 2,000 inhabitants. They
are governed by a chief called the Big White and the Indians here
live to a very old age, numbers being 100 years old.
[Lewis]
April 8th
Walked on shore, and visited the Black Cat, took leave of him after
smoking a pipe as is their custom, and then proceeded on slowly
by land about 4 miles where I waited the arrival of the party.
[Whitehouse]
Monday April 8th
We passed in the afternoon a village inhabited by a nation of Indians
called the Big Bellies or Gros Ventres [Hidatsa], which also lies
on the south side of the Missouri River. We proceeded on and encamped
on the north side of the river on its bank, having come 14 miles
this day. The second Village of the Mandan Indians lies on the north
side of the River Missouri. It is situated on a prairie of a vast
extent, the soil of which appears to be exceeding rich and productive.
The natives have large fields which they cultivate, and plant the
same as those of the first village. They have among them a number
of fine horses, and are very expert in managing them in riding.
The Inhabitants of this village are in color and form the same as
those of the first village. This village contains 200 lodges and
by the best calculation 1,500 souls, and is governed by a chief
who is called Black Cat as before mentioned.
Later visitors to the Mandans and Hidatsas
included the artist George Catlin, who recorded these impressions
in 1832:
The Mandans loved to play games, and tchung-kee
was a favorite. Nearly all Indian cultures loved to gamble on the
outcome of games, including the Mandan. "The game of Tchung-kee
[is] a beautiful athletic exercise," Catlin explained, "which
they seem to be almost unceasingly practicing whilst the weather
is fair, and they have nothing else of moment to demand their attention.
. . . [The game] is played near to the village on a pavement of
clay, which has been used for that purpose until it has become as
smooth and hard as a floor. . . . The play commences with two (one
from each party), who start off upon a trot, abreast of each other,
and one of them rolls in advance of them, on the pavement, a little
ring of two or three inches in diameter, cut out of stone; and each
one follows it up with his 'tchung-kee' (a stick of six feet in
length, with little bits of leather projecting from its sides of
an inch or more in length), which he throws before him as he runs,
sliding it along upon the ground after the ring, endeavoring to
place it in such a position when it stops, that the ring may fall
upon it, and receive one of the little projections of leather through
it."
Another popular game of the Mandan was one
in which men would try, one at a time, to see who could shoot the
largest number of arrows into the air before the first one hit the
ground. Some Mandan warriors could put as many as eight arrows up
at one time, "thrown from the same bow."
The Mandan O-Kee-Pa Ceremony.
George Catlin was the only Euro-American to graphically describe
and illustrate the Okeepa ceremony, which dramatized the Mandan
explanation of the creation of the earth. Lewis and Clark did not
observe this ceremony, as they were at the villages at the wrong
time of the year. Catlin was accompanied by James Kipp, who by 1832
had lived with the Mandans for eleven years and acted as an interpreter.
At the end of the four-day ceremony, Catlin set up his easel inside
an earth lodge and painted all the details he could remember of
the ritual on canvas. Much of plains Indian life was based on personal
sacrifice, whether it be of a favorite dog or horse, or the best
or most costly goods given to a friend in need. At the time of a
death, close relatives cut their hair and slashed their arms in
mourning; some even cut off the tips of their fingers as a physical
sign of loss. Pain, suffering, hardship, and sacrifice were a part
of life on the harsh plains, and these elements were summed up in
the Okeepa.
The Okeepa was an annual event which began
when the willow leaves became fully grown, and the ceremony was
started by the appearance of The Old Bear, a powerful medicine man.
Dressed as "The First Man" and walking slowly across the
prairie toward the village, his naked body was painted with white
clay and was loosely covered by white wolf skins. Entering the village,
he opened the medicine lodge, which was kept closed except on ceremonial
occasions. After identifying himself as the only survivor of the
great flood which has destroyed humanity, The Old Bear called to
each of the heads of household to come out with a sharp cutting
tool to be sacrificed so that the great flood would not happen again.
That evening, a dance called the Bel-lohck nah-pick was made around
the sacred Ark, a barrel-shaped structure in the middle of the central
plaza. This dance was given four times on the first day, eight on
the second, twelve on the third and sixteen times on the last day.
Eight dancers were dressed as buffalo and were divided into pairs
representing the four cardinal directions. Two other dancers were
painted to represent "night," two to represent "day."
These same twelve dancers performed the Bull Dance throughout the
four days of the Okeepa. Between dances the villagers noisily and
lustily paraded through the village in an atmosphere somewhat like
a Mardi Gras celebration. At nightfall, The Old Bear went to his
lodge, and perfect silence reigned until he reappeared the following
morning.
On the second day of the Okeepa, The Old
Bear left his lodge and began dancing through the streets, the young
men emerging from their lodges. These were the men who were to make
the sacrifice and endure the four days of torture. The Old Bear
led them to the medicine lodge, where they would stay until the
end of the ceremony. Chief Mah-ha-toh-pa (Four Bears) personally
led George Catlin and James Kipp into the medicine lodge at this
point. It was an extraordinarily high honor for an outsider to be
invited to witness the most sacred ritual of the Mandan people.
During the next few days, the young men fasted and were exhorted
by the medicine man and the elders to face their coming ordeal bravely.
The beginning of their test came on the fourth day, when at about
noon a solitary figure approached the village, his naked body painted
black with white rings and large painted white fangs on his face.
Around his waist was an enormous red male sexual organ of carved
wood. This was O-kee-hee-de, the evil one. He ran quickly into the
village, scaring the women and children, finally joining in the
bull dance and "losing his power," then submitting to
gradual attacks by the women and children in which his red organ
was wrested from his body and he was driven back out onto the prairie.
The woman who had captured the organ harangued the crowd for a time,
and then ordered the bull dance stopped and the Pohk-hong begun.
Inside the lodge, it was time for the candidates
to face their ordeal. They came forward, one at a time, already
weak from four days of fasting and no sleep. Catlin recalled that
"An inch or more of the flesh on each shoulder, or each breast,
was taken up between the thumb and finger by the man who held the
knife; and the knife, which had been hacked and notched to make
it produce as much pain as possible, was forced through the flesh
below the fingers, and was followed by a skewer which the other
attendant forced through the wounds (underneath the muscles, to
keep them from being torn out), as they were hacked. There were
then two cords lowered from the top of the lodge, which were fastened
to these skewers, and they immediately began to haul him up. He
was thus raised until his body was just suspended from the ground,
when the knife and additional splints were passed through the flesh
in a similar manner on each arm below the shoulder, also below the
elbow, on the thighs, below the knees." Each candidate was
thus prepared, hanging from the ceiling of the lodge by stout cords
attached to skewers in their breasts, their personal shields, bows,
and other items, including buffalo skulls, attached to skewers on
their thighs and elbows, and hung as weights. The attendants then
spun the candidates around using long poles, until the agony of
the young men made them cry out to the great spirit, and they finally
fainted from the pain.
After the candidates had fainted and dropped
their personal medicine bag in their unconscious state, they were
lowered to the floor of the medicine lodge. The skewers in their
breasts were removed, but the weights were left attached to various
parts of their bodies. No one was allowed to assist the candidates,
who now trusted their lives "to the keeping of the Great Spirit."
As the young men regained consciousness, they began to crawl or
walk, if they could, around the medicine lodge. Those with incredible
fortitude approached an elder sitting by a buffalo skull, who chopped
off the little finger of their left hands with a hatchet as a further
sacrifice to the Great Spirit. At the conclusion of this ordeal,
the men were led outside, where the people of the tribe watched
from the tops of the earth lodges and the central plaza. Two strong
young men took each candidate in tow, wrapping strong rawhide straps
around his wrists and pulling him at a frightening pace around the
plaza, the buffalo skulls and other weights dragging behind, being
held by the skewers. This was Eh-ke-nah-ka-nah-pick, "the Last
Race." Finally, the young man's stamina was spent, and once
more, one by one, the candidates fainted on the ground. This was
the end of the Okeepa ceremony; the candidates were now full Mandan
warriors, the world had been put back into balance, and the Great
Spirit had been pleased.
Mandan culture was also observed by Prince
Maximilian of Wied-Neuweid and Swiss-born artist Karl Bodmer in
1833-34. Both Maximilian and Bodmer were fascinated with the culture
of the Mandans, just as George Catlin and Lewis and Clark had been
before them. The prince noted that Mandan men had a series of six
societies, which could be joined in succession as a person advanced
in age. The Buffalo Bull Society was the last and most prestigious
of the six. Leadership of this group was a high honor in the tribe,
reserved for warriors who had distinguished themselves in battle.
A person entering the society was usually about forty, and had been
a member of all the previous five societies for younger men. A man
had to purchase his way into these societies through gift-giving
and good works.
Hidatsa Scalp Dance.
Maximilian and Bodmer witnessed this fascinating dance at Fort Clark
in the spring of 1834. Hidatsa women, who for the duration of the
dance dressed like the men of the tribe, appeared in war shirts
with painted faces and weapons, even wearing coup feathers in their
hair. The dance was a chance for the women to celebrate the brave
feats of the men in the tribe. The men provided the music for the
dance.
In 1833 the winter village of the Mandan
was located in the timbered bottom land on the Missouri River at
the Fort Clark site below the bluffs. In times of emergency the
better-defended summer village on top of the bluffs could be used.
The summer Mandan village was located on a high peninsula, with
steep bluffs on three sides, which projected over the Missouri River.
There were about 65 earth lodges and several auxiliary buildings
in the village. The summer village was sometimes re-occupied as
early as February or March, and a seasonal move took place between
the two villages. Dogs were very often impressed into service. Maximilian
noted that unlike the Sioux, the Mandan did not eat dog meat.
One of the most important paintings ever
made, from both an ethnographic and historical perspective, Karl
Bodmer's watercolor of the interior of a Mandan earth lodge gives
us a unique view of their culture. Although Catlin showed the interior
of the medicine lodge in his drawings of the Okeepa ritual, he did
not illustrate a typical home. In Bodmer's painting, lances, paddles,
and war shields are seen on the right, while woven baskets and pottery
are on the left. The size of the structure can be understood by
observing the horses on the left-hand side, who could be stabled
inside the earth lodge. An extended family of five to sixteen, or
as many as thirty people lived inside such a lodge, which lasted
for seven to twelve years before a new lodge had to be built. "In
the centre of the hut a circular place is dug for the fire,"
wrote Maximilian, "over which the kettle is suspended. This
fire-place, or hearth, is often enclosed with a ledge of stones.
The fuel is laid, in moderately thick pieces, on the external edge
of the hearth, crossing each other in the middle, when it is kindled,
and the pieces gradually pushed in as they burn away. The Indians
are not fond of large fires. The inmates sit round it, on low seats,
made of peeled osiers, covered with buffalo or bear skin . . . The
beds stand against the wall of the hut; they consist of a large
square case, made of parchment or skins, with a square entrance,
and are large enough to hold several persons, who lie very conveniently
on skins and blankets." In the fire pit area, with its smoke-hole
overhead, a willow back rest can be seen between two of the seated
figures, which include two men, a boy, a woman, a girl, and two
dogs. This was the home of Dipauch, an older man who shared information
about his culture with Prince Maximilian. Most Mandan men had one
wife, but some had as many as four. This extended family, plus any
grown sons, with their wives and children, might inhabit an earth
lodge.
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