The following excerpts from the journals of Lewis and Clark and their men present a picture of the Lakota Sioux as the Anglo-Americans saw them. The modern reader must be careful to understand that what these white men saw and recorded was not necessarily correct from the Indian perspective. The Lakota Sioux were one of three groups of people who spoke a related language. They were called "Sioux" by the French in an adaptation of the Chippewa word Nadouessioux, a word which means "adder" or "snake." Since the Chippewa were the enemies of the Sioux, it is understandable that the people they were describing did not also call themselves snakes. Lakota, meaning "allies," is the term these westernmost Sioux use to describe their own people. The Nakota, composed of the Yankton and Yanktonais tribes, were the middle of the three Sioux nations, the eastern being the Dakota.

The Lakota are the people most often associated with the public's image of an Indian. They were a semi-nomadic tribe of tipi-dwelling Indians who followed the buffalo herds to obtain the necessities of life.

Lewis and Clark's descriptions of the tipi provided some of the earlier "word pictures" of this type of dwelling. The tipi was one of the most perfect architectural solutions to the problems posed by harsh environment, ready mobility, and comfort ever devised. Historically, a plains Indian woman could set up a tipi in 15 minutes time. The women made the tipis, owned them, and were responsible for moving them from place to place. The tipi was erected so that the back was higher than the front, with the doorway oriented toward the East; the back braced the tipi against the westerly winds and helped the fire to draw. The tipi also faced east so that it might greet the rising sun. Within the tipi, items were arranged according to the simple division, men on the right and women on the left. The guest of honor would have the space at the back midpoint of the tipi. Most original tipis were small compared to modern recreations with canvas sides. A typical tipi of brain-tanned buffalo hide such as the Lakota lived in when visited by Lewis and Clark stood about 14 feet tall. The hides weighed about 95 pounds, or 6.5 pounds per hide. A tipi would last about 10 years, and wore out through ultraviolet damage to the hides, usually not through weather, hard use or other conditions. With the demise of the buffalo in the 1870s, substitutes of steer hides were used in tipi construction during the 1880s - 1900s. In the 20th century canvas tipi covers have become the most prevalent from of cover. The inside temperature could be maintained at 50 degrees Fahrenheit, even in the dead of winter. By hanging all the way to the ground, an inside liner of nine hides stopped drafts from coming under the exterior cover and getting into the living area. It also assisted in the draft of smoke out the smoke hole. Tipis were made from buffalo hides from the upper back of the animal. Hides were dehaired with a scraper made of elk antler in long, vertical strokes repeatedly over an area until all the hair was removed. Two scrapings were needed, the first to remove the hair and the second to remove the stubble. The hides were tanned with the brain of the animal, one brain to one hide. The brain, which weighs about 3 pounds, could be cooked in water for about 15 minutes, or until it turned white. Uncooked brain could also be used, but it would not last as long if stored. While still warm the brain matter was applied to both sides of the hide much like rubbing soap onto something being washed, until it was used up. All sections of the hide were covered by the brain paste. Then the broth in which the brain was cooked was applied with a large brush to the thin paste surface, causing better absorption. The hide was then pulled and moved by see-sawing it over a stretched rope or by stepping on it. It was worked in this fashion for one hour, then put into a bag for an hour, then worked again. This cycle lasted for a 24 hour period. Once the hides were stretched on the lodgepoles, they would be smoked by the fire. Smoking filled the pores of the hide with pitch and formaldehyde; this preserved the hides for a longer period of time, and completed the tanning process. If a smoked hide gets wet, it will dry soft, whereas without smoking the hide would dry stiff and rubbing would be required to soften it again. A group of women, supervised by a matriarch of the tribe, gathered together to make a tipi, in much the same fashion as a "quilting bee" in Anglo societies. The hides were sewn together with sinew. Wood for the tipi was lodgepole pine for the western Sioux tribes. These pines grew straight and tall, stayed small in diameter despite their age (a 75 year old tree can still be 3" to 4" in diameter), which only increased toughness.

Most of the tribes associated most strongly with the Great Plains did not originally live there, and migrated from other areas. Migration was hastened by white settlement in the east, which produced a domino effect of westward movement by Native Americans. The horse was probably a factor in the adaptation of American Indian tribes to a truly semi-nomadic, plains lifestyle, and away from their farming village roots. The Lakota did not farm at all by the early 1800s, and depended entirely on consuming the bounty of the land, hunting and gathering all they needed for their existence.

The Sioux people are comprised of three separate tribes who share a similar language.

For the Lakota people, years were named, not numbered. For instance, "The winter Good White Man Came (1807)", "The winter Little Beaver's tipi burned (1809)". The winters of 1818, 1845, and 1850 were known simply as "Smallpox."

Lakota Calendar:

To the Lakota, the family group was all-important. Membership changed, but the family remained intact through the years. They camped together in circular camps. The family hunting unit, tiyospe was the building block of Lakota society. A "good family" was judged by wealth in horses, success in hunting, membership in fraternal societies and the sponsorship of multiple religious ceremonies. Supernatural power, obtained through dreams and visions, was also important. A man was expected to adhere to the four cardinal virtues: bravery, fortitude, wisdom and generosity. A woman was expected to adhere to these four cardinal virtues: bravery, truthfulness, childbearing and generosity.

As will be seen, Lewis and Clark met with the Lakota people under a cloud of great tension and apprehension. It is best to read Lewis and Clark's accounts of this interaction when one has some background of the reasons for the behavior of the Lakota, none of which were understood or even guessed at by Lewis and Clark. President Jefferson had singled out the Lakota or "Sioux Tribe" as one which Lewis and Clark should take extra care to cultivate good relations with. An alliance with this tribe, known for making trouble with traders from St. Louis, was essential to U.S. Government plans to create a fur trade network into the Northwest and maintain peace between individual plains tribes. Lewis and Clark failed in their mission; in fact they failed so badly that they feared for the crew which would return with goods from the Mandan Villages under Cpl. Warfington in early 1805, and also for their own journey down the Missouri in 1806. Where had they gone wrong?

In terms of politics and trade, the Brule band of the Teton (Lakota) Sioux occupied an important place in the region. Each year they traveled to the Dakota Rendezvous on the James River in South Dakota to trade with the Yankton and Sisseton bands of Sioux. The latter two bands had manufactured goods they had received from the British traders at posts on the Des Moines and St. Peters Rivers. Next, the Brule traded these manufactured goods, along with buffalo robes, to the Arikara village Indians farther up the river for the food the Arikaras grew in surplus in their gardens; corn, beans and squash. Thus, the Brule controlled the flow of European trade goods to the Arikara, ensuring that their growing population would receive enough food each year. What Lewis and Clark did not realize was that the Brule Sioux were threatened by the possibility of the Arikara people gaining direct access to St. Louis traders; the Brule role as middlemen would be erased.

Lewis and Clark arrived on the scene well-armed, representing the interests of the United States and St. Louis traders rather than the British. They stated that they were determined to open the Missouri River to equal trade for all Indian tribes. They were determined to proceed further up the river to make direct contact with the Arikara, Mandan and Hidatsa tribes. It is easy to see how all of this posed a threat to the Sioux.

Additionally, there was a power struggle going on within the tribe. Black Buffalo, chief of the most powerful of the three bands of the tribe, was being challenged by the Partisan, who Lewis and Clark called the "2nd Chief." The winner of this struggle would place or maintain their band at the top of the heap. Both chiefs, in their addresses to Lewis and Clark and in their behavior during the three and a half days the explorers were with them, were "playing to the galleries" of public opinion among members of their respective bands. They were trying to show strength and not weakness, trying to show that they were doing the best job that they could do to represent their people and keep these intruders from upsetting the fragile balance of trade. Lewis and Clark unwittingly became embroiled in this struggle in their first meeting with the Indians, when they gave the Black Buffalo more presents than the Partisan. The Partisan then tested the resolve of William Clark by feigning drunkenness and ordering his warriors to seize the cable of the boat. In the past, a simple show of force had frightened St. Louis traders away from the region. But Clark did not back down; he drew his sword and threatened a confrontation. So far so good - but Lewis and Clark's plans for initiating peaceful relations with the tribe were foiled. Lewis and Clark were no longer in a bargaining position, and were more worried about getting away or past the Sioux than they were about their original diplomatic intentions.

The following day the Sioux changed their tactics, since they realized that they were not going to easily stop the explorers from sailing on by force, perhaps they could win them over by showing kindness. So an elaborate ceremony and feast was put on, ending with dances which emphasized the military power and prowess of the tribe. Due to poor interpretation of the language, the explorers did not fully understand the speeches made by the chiefs, which may have been asking them not to trade with the Arikara. Women were provided for the explorers, but they refused them.

On the final day, the Sioux once more tried to stop the explorers in what may have been a power struggle between the Partisan and Black Buffalo more than an attempt to stop the explorers by force. Lewis and Clark felt this attempt was designed specifically to harm them, however, and Lewis especially seemed at the end of his patience in regard to demands for presents from these Indians. Luckily, the confrontation ended without bloodshed. Brule attempts to stop Lewis and Clark probably ended here, but the Captains continued to think that any Sioux they saw represented the possibility of hostile intentions, as we shall see. Both chiefs came out of the confrontation saving face before their people. After all, Lewis and Clark only manned three boats, and were not traders. There would be more boats in the future, easy to stop, easy to intimidate. The Brule may not have stopped Lewis and Clark, but they certainly scared them mightily, and threatened to stop the entire expedition cold.

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 CLlark among the Indians. incoln: 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.

Contact Information:
www.travelsd.com/history/brule.htm
www.mnisose.org/8.html

Chairperson, Lower Brule Tribal Council
Lower Brule, South Dakota 57548

Chairperson, Standing Rock Sioux Tribal Council
Fort Yates, North Dakota 58538
*****

Journal Excerpts:

[Clark - below modern Pierre, South Dakota]
Sunday the 23rd September 1804
Soon after we landed three Sioux boys swam across to us, those boys informed us that a Band of Sioux called the Teton of 80 lodges were camped near the mouth of the next river, and 60 lodges more a short distance above them. They had that day set the prairies on fire to let those camps know of our approach. We gave those boys two twists of tobacco to carry to their Chiefs & Warriors to smoke, with directions to tell them that we wished to speak to them tomorrow, at the mouth of the next river.

[Ordway]
Sunday 23rd Sept 1804
Towards evening we saw 4 Indians on the sand beach starboard side. We camped on the north side & 3 of them swam over to our camp. They belonged to the Sioux Nation. They informed us that their camp was near where there was a Grand Chief and a number of their nation. The Capts. gave them some tobacco & we set them across. They returned to their camp.

[Clark]
Monday the 24th of September 1804
We prepared some clothes [and] a few medals for the Chiefs of the Teton Band of Sioux we expected to meet at the next river. Soon after we passed the island Colter ran up the bank & reported that the Sioux had taken his horse. We soon after saw five Indians on the bank, who expressed a wish to come on board. We informed them we were friends, and wished to continue so, we were not afraid of any Indians. Some of their young men had stolen a horse sent by their Great Father to their great Chief, and we should not speak to them any more until the horse was returned to us again. We came to off the mouth of a small river. The Teton of the burnt woods is camped 2 miles up this river. This river we call Teton is 70 yards wide and comes in on the southwest side. I went on shore and smoked with a chief called Buffalo Medicine, who came to see us here. The Chief said he knew nothing of the horse &c &c. I informed them we would call the grand Chiefs in Council tomorrow, all continued on board all night.

[Clark]
24th September Monday 1804
Our pirogues went to the island for the meat. Soon after the man on shore run up the bank and reported that the Indians had stolen the horse. We soon after met 5 Indians and anchored out some distance & spoke to them. Informed them we were friends, & wished to continue so but were not afraid of any Indians. Some of their young men had taken the horse Sent by their Great Father for their Chief and we would not speak to them until the horse was returned to us again. The Tribes of the Sioux called the Teton is camped about 2 miles up on the northwest side and we shall call the river after that nation, Teton. This river is 70 yards wide at the mouth of water, and has a considerable current. We anchored off the mouth. The French Pirogue came up early in the [NB: (morning) day], the other did not get up until in the evening. Soon after we had come to, I went & smoked with the Chief who came to see us here. All well, we prepare to speak with the Indians tomorrow at which time we are informed the Indians will be here.

[Ordway]
Monday 24th Sept. 1804
While they were dressing and getting the meat on board the Indians stole the horse & some salt out of his bag &c. We saw 5 Indians on shore. Colter came running along the shore, informed us that the Indians had stole the horse & bridle &c. Took Colter on board. Sailed up opposite to the 5 Indians, halted, anchored out 100 yards from shore. One of our Frenchmen spoke to them in the Nemaha language and asked them who their chief is. They could understand but little. They informed us that the Grand Chief's name is the Black Buffalo. The Captains told them that they or some of the young men had stolen our horse, and if they would bring the horse we would speak to them, and if they did not we would not speak to them. They said they knew nothing of the horse, but if their young men had stolen him they must find him & return him again. The Capts. told them it was well & we would speak to their chiefs tomorrow. We then proceeded on to the mouth of Teton River where we encamped on the starboard side. We anchored out 100 yards from shore. All remained on board except the guard, cooks & Frenchmen who remained on shore with one pirogue. The 5 Indians stayed with the guard all night, very peaceable. We had an old Frenchman with us who could speak a little of the Sioux language. He found that one of them was a chief. The Capts. gave them some tobacco, shook hands and smoked with them &c. This chief's name is [Buffalo] Medicine. He told us that all their lodge would come tomorrow. They ate and slept with us friendly. A flagpole hoisted.

[Whitehouse]
Monday September 24th
We had among the French Canadians that were with us one man that could speak and understand a little of the language that was spoken to us by those 5 Indians that came to the bank of the river. By him we learnt that they said their Chiefs would come and see us tomorrow; and added, if their young men had taken the horse they would get him again.

[Clark]
25th of September 1804 off Teton River
Raised a flagstaff and formed an awning & shade on a sandbar in the mouth of the Teton River to council under, the greater portion of the party to continue on board. About 11 o'clock the 1st & 2nd Chief arrived. We gave them to eat; they gave us some meat, (we discover our interpreter does not speak the language well). At 12 o'clock the council commenced & after smoking agreeable to the usual custom [Capt. Lewis] delivered a written speech to them, I some explanations &c. All party paraded. Gave a medal to the grand Chief, in Indian Un-ton gar-Sar bar, or Black Buffalo. 2nd Torto-hongar, Partisan (Bad fellow), the 3d Tar-ton-gar-wa-ker, Buffalo Medicine. We invited those Chiefs & a Soldier on board our boat, and showed them many curiosities, [with] which they were much surprised. We gave them ½ a wineglass of whiskey, which they appeared to be exceedingly fond of. They took up an empty bottle, smelled it, and made many simple gestures and soon began to be troublesome. The 2d Chief, affecting drunkenness as a cloak for his villainous intentions (as I found afterwards,) reeled or fell about the boat. I went in a pirogue with those Chiefs, who left the boat with great reluctance. My object was to reconcile them and leave them on shore. As soon as I landed 3 of their young men seized the cable of the pirogue, one Soldier hugged the mast and the 2d Chief was exceedingly insolent both in words and gestures to me, declaring I should not go off, saying he had not received presents sufficient from us. I attempted to pacify (him) but it had a contrary effect, for his insults became so personal and his intentions evident to do me injury, I drew my sword (and ordered all hands under arms). At this motion Capt. Lewis ordered all in the boat under arms, the few men that was with me having previously taken up their guns with a full determination to defend me if possible. The Grand Chief then took hold of the cable & sent all the young men off. The Soldier got out of the pirogue and the 2nd Chief walked off to the party at about 20 yards back, all of which had their bows strung & guns cocked. I then spoke in very positive terms to them all, (but) principally addressing myself to the 1st Chief, who let the rope go and walked to the Indian party. I again offered my hand to the 1st Chief who refused it - (all this time the Indians were pointing their arrows). I proceeded to the pirogue and pushed off and had not proceeded far before the 1st & 3rd Chief & 2 principal men walked into the water and requested to go on board. I took them in and we proceeded on about a mile, and anchored near a small island, I call this island Bad Humored Island.

[Clark]
25th Sept.
All well, raised a flagstaff & made an awning or shade on a sandbar in the mouth of Teton River for the purpose of speaking with the Indians under. The boat crew on board at 70 yards distance from the bar. The 5 Indians which we met last night continued, about 11 o'clock the 1st & 2d Chief Came. We gave them some of our provisions to eat, they gave us great quantities of meat, some of which was spoiled. We feel much at a loss for the want of an interpreter; the one we have can speak but little. Met in council at 12 o'clock and after smoking, agreeable to the usual custom, Capt. Lewis proceeded to deliver a speech which we [were] obliged to curtail for want of a good interpreter. All our party paraded. Gave a medal to the Grand Chief called in Indian Un ton gar Sar bar, in French Beefe nure Black Buffalo, said to be a good man, 2nd Chief Torto hon gar, or the Partisan. The 3rd is the Beffe De Medison [NB: Beuffle de Medicine] his name is Tar ton gar wa ker.
1. Contesabe [NB: Considerable] man War zing go
2. do Second Bear = Ma to co que pan
Invited those Chiefs on board to show them our boat and such curiosities as was strange to them. We gave them ¼ a glass of whiskey which they appeared to be very fond of, sucked the bottle after it was out & soon began to be troublesome, one, the 2d Chief, assuming drunkenness as a cloak for his rascally intentions. I went with those Chiefs (which left the boat with great reluctance) to shore with a view of reconciling those men to us. As soon as I landed the pirogue three of their young men seized the cable of the pirogue. The Chief's Soldier hugged the mast, and the 2d Chief was very insolent both in words & gestures declaring I should not go on, stating he had not received presents sufficient from us. His gestures were of such a personal nature I felt myself compelled to draw my sword. At this motion Capt. Lewis ordered all under arms in the boat. Those with me also showed a disposition to defend themselves and me. The Grand Chief then took hold of the rope & ordered the young warriors away. I felt myself warm & spoke in very positive terms. Most of the warriors appeared to have their bows strung and took out their arrows from their quivers. As I was not permitted to return, I sent all the men except 2 [interpreters] to the boat. The pirogue soon returned with about 12 of our determined men ready for any event this movement (in the last instance after landing pointed their arrows blank &c which) caused a number of the Indians to withdraw at a distance. Their treatment to me was very rough & I think justified roughness on my part. They all left my pirogue and counseled with themselves; the result I could not learn and nearly all went off. After remaining in this situation some time I offered my hand to the 1 & 2 Chiefs who refused to receive it. I turned off & went with my men on board the pirogue. I had not progressed more the 10 paces before the 1st Chief, 3rd & 2 Brave men waded in after me. I took them in & went on board (proceeded on 1 mile &c.) We proceeded on about 1 mile & anchored out off a willow island. Placed a guard on shore to protect the cooks & a guard in the boat. Fastened the pirogues to the boat. I call this island Bad Humored Island as we were in a bad humor.

[Ordway]
Tuesday 25th Sept. 1804
About 10 o'clock A.M. they came flocking in from both sides of the river. When 30 odd was selected under the American Colors Capt. Lewis & Capt. Clark went out to speak and treat with them. Gave the 3 Chiefs 3 new medals & 1 American flag, some knives & other small articles of goods & gave the head chief the Black Buffalo a red coat & a cocked hat & feather &c., likewise some tobacco. We had no good interpreter but the old Frenchman could make them understand tolerable well. But they did not appear to talk much until they had got the goods, and then they wanted more, and said we must stop with them or leave one of the pirogues with them, as that was what they expected. Capt. Lewis showed them the air gun, shot it several times. Then the Captains brought the 3 chiefs and one warrior they had with them, gave the warrior a certificate, then showed the chiefs some curiosities. Gave them a dram. They brought a quantity of fat buffalo meat and offered us; the Captains accepted of some of it & gave them pork in return. Then the Captains told them that we had a great ways to go & that we did not wish to be detained any longer. They then began to act as if they were intoxicated. With some difficulty Capt. Clark got them to shore. They then began to show some signs of stopping or attempting to stop us. One of them stayed on board the pirogue when Capt. Clark & the chiefs went out of it. The head chief, the Black Buffalo, seized hold of the cable of the pirogue and set down. Capt. Clark spoke to all the party to stand to their arms. Capt. Lewis, who was on board, ordered every man to his arms. The large swivel loaded immediately with 16 musket balls in it, the 2 other swivels loaded well with buckshot, each of them manned. Capt. Clark used moderation with them, told them that we must and would go on and would go, that we were not squaws but warriors. The chief said he had warriors too, and if we were to go on they would follow us and kill and take the whole of us by degrees or that he had another party or lodge above this and that they were able to destroy us. Then Capt. Clark told them that we were sent by their great father the president of the U.S. and that if they misused us that he or Capt. Lewis could, by writing to him, have them all destroyed as it were in a moment. They when requested that we would stay all night; they wished to have their women and children see the boat as they never saw such a one. The Capt. told them that we could not go far as the day was far spent, but we would let them see that they should not stop us and that we should go a short distance and camp for the night. The chief then let go the cable, and said that he was sorry to have us go, for his women and children were naked and poor and wished to get some goods. But he did not think we were merchants, nor that we were loaded with goods, but he was sorry to have us leave them so soon. They wished to come on board. Capt. Clark took the chief and warriors on board to stay all night with them. We then set off and proceeded on about 1 mile and camped, anchored out.

[Gass]
Tuesday 25th. We stayed here to wait for the Indians, who were expected to arrive, and at 10 o'clock they came, about 50 in number. The commanding officers made three of them chiefs and gave them some presents. Five of them came on board and remained about three hours. Captain Clark and some of our men in a pirogue went ashore with them; but the Indians did not seem disposed to permit their return. They said they were poor and wished to keep the pirogue with them. Captain Clark insisted on coming to the boat; but they refused to let him, and said they had soldiers as well as he had. He told them his soldiers were good, and that he had more medicine aboard his boat than would kill twenty such nations in one day. After this they did not threaten any more, and said they only wanted us to stop at their lodge, that the women and children might see the boat. Four of them came aboard; when we proceeded on a mile, and cast anchor at the point of an island in the middle of the river. The Indians remained with us all night.

[Whitehouse]
Tuesday 25th Sept.
We delayed to wait for the Indian chiefs and warriors to come which we expected. About 10 o'clock they came, about 50 in number. Our officers made three of them chiefs, and gave them medals & some presents. 5 of them came on board & stayed a long time. Capt. Clark and some men took them to shore in a pirogue. The Indians did not incline to let us go on any further up the river. They held the cable of the pirogue and said that they wanted one pirogue at least to stay, as they were poor. Capt. Clark insisted on going on board, but they resisted for a long time. They said they had soldiers on shore as well as he had on board. Capt. Clark told them that he had men and medicine on board that would kill 20 such nations in one day. They then began to be still and only wished that we would stop at their lodges until their women & children would see us. 4 of them came on board again, & we proceeded on 1 mile and anchored out at the lower point of an island in the middle of the river. The 4 Indians stayed with us all night.

[Whitehouse]
Tuesday September 25th
We waited at an anchor this morning, in expectation of the Indian Chiefs and Warriors arrival here. About 10 o'clock A.M. they came to the bank of the river, there was fifty in number. Our officers went on shore to them, where they held a council, and made three of them Chiefs, and gave them medals, and some presents. Five of those Indians came on board the boat, and stayed a considerable time; they were curious in examining our boat, having never seen one of the kind before. Our Captain returned on board, fearing some treachery from those savages. Captain Clark and some of the men went on shore afterwards in one of the Pettyaugers. He found that the Indians inclined not to let us pass any further up the Missouri; on his going to leave the shore, a number of them held to the cable of the Pettyauger, saying they wanted one of the Pettyaugers to stay behind with them, as they were poor. Captain Clark insisted on going on board, but they resisted him for a long time. They told Captain Clark that they had soldiers on shore, as well as he had soldiers on board his Canoes. Captain Clark then told them that he had men and medicine on board the boat & Pettyaugers that would kill twenty such nations in a day. They then began to be still, and only said they wished that we would stop at their lodges, until their women & children could see us & our boats. Four of the Indians came on board of our boat, and we proceeded on one mile; and anchored the boat & pettyaugers out in the river, at the lower point of an island, which lay in the middle of the river. Those Indians that came on board the boat stayed with us this night.

[Clark]
26th of Sept.
Set out early and proceeded on. The river lined with Indians; came to & anchored, by the particular request of the Chiefs, to let their women & boys see the boat, and suffer them to show us some friendship. Great [numbers] of men women & children on the bank viewing us. Those people are sprightly, small legs, ill looking set men particularly, they grease & black themselves when they dress, make use of hawk's feathers about their heads, cover with a robe each a polecat skin to hold their smokeables, fond of dress, badly armed. Their women appear very well, fine teeth, high cheek [bones], dress in skin petticoats, & a robe with the flesh side out and hairy ends turned back over their shoulders, and look well. They do all the laborious work, and [I] may say are perfect slaves to their husbands who frequently have several wives. Capt. Lewis & 5 men went on shore with the Chiefs, who appeared to wish to become friendly. They requested us to remain one night & see them dance &c. In the evening I walked on shore, and saw several Mahar women & boys in a lodge & was told they were prisoners latterly taken in a battle in which they killed a number & took 48 prisoners. I advised the Chiefs to make peace with that nation and give up the prisoners, if they intended to follow the words of their great father; they promised that they would do so. I was in several lodges neatly formed, those lodges are about 15 to 20 feet diameter, stretched on poles like a sugar loaf, made of buffalo skins dressed. About 5 o'clock I was approached by 10 well dressed young men with a neat buffalo robe, which they set down before me & requested me to get in. They carried me to their council tents forming ¼ circle & set me down between 2 Chiefs where (they had) about 70 men were seated in a circle. In front of the Chief 6 feet square was cleared & the pipe of peace raised on forks & sticks, under which was swan's down (spread) scattered, the Flags of Spain & the one we gave them yesterday was displayed. A large fire was made on which a dog was cooked, & in the center about 400 wt. of buffalo meat which they gave us. Soon after, I took my seat, the young men went to the boat & brought Capt. Lewis in the same way & placed him by me. Soon after an old man rose & spoke, approving what we had done, requesting us to take pity on them &c., answered. They form their camp in a circle. The Great Chief then rose in great state and spoke to the same purpose and with solemnity took up the pipe of peace and pointed it to the heavens, the 4 quarters and the earth. He made some dissertation & presented the stem to us to smoke. After smoking & a short harangue to his people we were requested to take the meat, and the flesh of the dog given us to eat. We smoked until dark, at which time all was cleared away & a large fire made in the center. Several men with tambourines highly decorated with deer & cabre hoofs to make them rattle, assembled and began to sing & beat. The women came forward highly decorated with the scalps & trophies of war of their fathers, husbands & relations, and danced the war dance, which they done with great cheerfulness until 12 o'clock, when we informed the Chief we intended return on board, (they offered us women, which we did not accept). 4 Chiefs accompanied us to the boat and staid all night. Those people have a description of men which they call Soldiers, those men attend to the police of the Band, correct all vices &c. I saw one today whip 2 squaws who appeared to have fallen out, when the Soldier approached all appeared [to] give way and flee. At night they keep 4 or 5 men at different distances walking around their camp, singing the occurrences of the night. All in spirits this evening, wind hard from the southeast. I saw 25 squaws & boys taken 13 days ago in a battle with the Mahars, in which they destroyed 40 lodges, killed 75 men & boys, & took 48 prisoners which they promised us should be delivered to Mr. Dorion now with the Yankton. We gave our Mahar interpreter a few awls &c. to give those wretched prisoners. I saw hominy of (wild) ground potatoes, a spoon of the Big Horn animal, which will hold 2 quarts.

[Clark]
26th of September Wednesday 1804
Set out early, proceeded on and came to by the wish of the Chiefs for to let their Squaws & boys see the boat and suffer them to treat us well. A great number of men women & children on the banks viewing us. These people show great anxiety, they appear sprightly, generally ill look & not well made, their legs & arms small generally - They grease & (black) themselves with coal when they dress, make use of a hawk's feather about their heads. The men a robe & each a polecat's skins, for to hold their Bats roly for smoking; fond of dress & show, badly armed with fusils [trade muskets] &c. The squaws are cheerful, fine looking women, not handsome, high cheeks, dressed in skins, a petticoat and robe which folds back over their shoulder, with long wool. Do all their laborious work & I may say perfect slaves to the men, as all squaws of nations much at war, or where the women are more numerous than the men. After coming to Capt. Lewis & 5 men went on shore with the Chiefs, who appeared disposed to make up & be friendly. After Captain Lewis had been on shore about 3 hours I became uneasy for fear of some deception & sent a sergeant to see him and know his treatment, which he reported was friendly, & they were preparing for a dance this evening. They made frequent solicitation for us to remain one night only and let them show their good disposition towards us. We determined to remain. After the return of Capt. Lewis, I went on shore (on landing I was received on an elegant painted buffalo robe & taken to the village by 6 men & was not permitted to touch the ground until I was put down in the Grand Council House on a White dressed robe. I saw several Mahar prisoners and spoke to the Chiefs. It was necessary to give those prisoners up & become good friends with the Mahars if they wished to follow the advice of their Great Father. I was in several lodges neatly formed as before mentioned as to the [Yankton] Tribe. I was met by about 10 well dressed young men who took me up in a robe highly decorated and set me down by the side of their Chief on a dressed robe in a large Council House. This house formed a ¾ circle of skins well dressed and sewn together. Under this shelter about 70 men sat, forming a circle in front of the Chiefs. A place of 6 feet diameter was clear and the pipe of peace raised on sticks under which there was swan's down scattered. On each side of the circle two pipes. The flags of Spain & the Flag we gave them in front of the Grand Chief. A large fire was near in which provisions were cooking. In the center about 400 wt. of excellent buffalo beef as a present for us. Soon after they set me down, the men went for Capt. Lewis & brought him in the same way and placed him also by the Chief. In a few minutes an old man rose & spoke, approving what we had done & informing us of their situation, requesting us to take pity on them &c. which was answered. The Great Chief then rose with great state to the same purpose as far as we could learn & then with great solemnity took up the pipe of peace when the principal chiefs spoke with the pipe of peace. He took in one hand some of the most delicate parts of the dog which was prepared for the feast & made a sacrifice to the flag, & after pointing it to the heavens, the 4 quarters of the globe & the earth, (he made some devastation), lit it and presented the stem to us to smoke. After a smoke had taken place, & a short harangue to his people, we were requested to take the meal. We smoked for an hour [until] dark & all was cleared away, a large fire made in the center. About 10 musicians playing on tambourines, long sticks with deer & goat's hoofs tied so as to make a jingling noise and many others of a similar kind. Those men began to sing, & beat on the tambourine. The women came forward highly decorated in their way, with the scalps and trophies of war of their father, husbands, brothers or near connections & proceeded to dance the war dance which they done with great cheerfulness until 12 o'clock, when we informed the Chiefs that they were fatigued &c. They then retired & we, accompanied by 4 Chiefs, returned to our boat, they stayed with us all night. Those people have some brave men which they make use of as Soldiers. Those men attend to the police of the village, correct all errors. I saw one of them today whip 2 squaws who appeared to have fallen out. When he approached all about appeared to flee with great terror. At night they keep two, 3, 4 or 5 men at different distances walking around camp, singing the occurrences of the night. All the men on board, 100 paces from shore. Those are a wretched and dejected looking people, the squaws appear low & coarse, but this is an unfavorable time to judge of them. We gave our Mahar interpreter [Cruzatte] some few articles to give those squaws in his name, such as awls, needles &. &c. I saw & ate pemican, the dog, ground potato made into a kind of hominy which I thought but little inferior. I also saw a spoon made of a horn of an animal of the sheep kind. The spoon will hold 2 quarts.

[Ordway]
Wednesday 26th Sept 1804
Proceeded on 4 or 5 miles. The Indians strung along the shore the most of the way. We then halted, anchored out 100 yards from shore. Capt. Lewis went out with the chiefs to where they had fixed their lodge in the neatest manner near the river, and their whole lodge had assembled. [They] brought with them their horses, women & children. Some of their women are very handsome & friendly. The number of Indians at this lodge of the Teton tribe is between 2 & 300. They had been lately at war with the Mahars. We [they] have Sixty five of the scalps and 25 prisoners, squaws of the Mahars nation which they had with them. They told us that they had 23 Squaws prisoners more at a lodge above this. Their lodge is very handsome in a circle and about 100 cabins in number and all white, made of buffalo hides dressed white. One large one in the center, the lodge for the war dances. They gave Capt. Lewis some fine soup made of what they call white apples. They sent all the party some fat buffalo meat cooked and some dried and pounded fine. The marrow of the buffalo bones mixed together, which eats very well. Capt. Clark went out with some of them, and they made great preparations for a dance this evening. They sent for Capt. Lewis to come and see them. He went over to the shore. They spread a buffalo robe dressed white on the ground for him to get on. As soon as he landed he sat on it. 8 of the Savages carried him to the lodge which is a great mark of friendship. They killed several dogs and cooked them in a decent manner to treat our people with. In the evening the 2 Captains, myself and a number more of the party went to their village to see them dance. They had a fire in the center of their lodge. The band formed a line, which were the men. The Squaws formed on each side of the fire & danced and sang as the drum and other rattles &c. were playing. They danced to the center until they met, then the rattles shook and the whoop was given. Then the squaws fell back to their places. When the mens music ceased the women's voice sounded one part of the tune, delightful. Then the other music would commence again. Our Captains gave them some tobacco to smoke during the dance. One of the warriors thought he had not received a small peace of the last tobacco they had. He got mad and broke one of their drums, hove 2 in the fire and left the line. Some of the rest took them out, they then took a buffalo robe & held up in their hands and beat on it and continued on their dance till late in the night. The chiefs came on & slept with us in a friendly manner.

[Whitehouse]
Wednesday September 26th
At 10 o'clock we came to where the whole band of these savages had their lodges. They were placed in the form of a circle, and pitched in the best order possible. We anchored our boat & pettyaugers 100 yards from the shore. Captain Lewis, the four Indian chiefs that had stayed aboard of our boat; & five of our men shortly after went ashore, in one of the Pettyaugers. The Indians met them, and behaved very peaceable and kind to them. In a short time Captain Lewis returned with the men on board. Captain Lewis and Captain Clark, in about an hour, went on shore again. When the Indians perceived our officers coming, they spread a buffalo robe on the ground, and our officers at landing sat down on it. The robe was then taken hold of by four of their warriors, and they were carried to the Grand Chief's lodge, where they remained till an entertainment was prepared for them. The Indians killed several; this consisted of several of their fattest dogs which the Indians had killed & which they roasted, esteeming dog's flesh as the best of meat, which they had served up to our Captains, and their warriors & chiefs. As soon as night had set in, the Indian women assembled and commenced dancing, which lasted 'till about eleven o'clock P.M. (at night,) when our Captains came on board, and brought two of their chiefs with them.

[Clark]
27th of Sept. 1804
The bank as usual lined with Sioux, gave the 2 principal Chiefs a blanket & a peck of corn each. Capt. Lewis accompanied the Chiefs to their lodges. They informed us that a great part of their nation had not arrived, & would arrive tonight, and requested us to delay one day longer, that they might see us. I wrote a letter to Mr. Dorion, & prepared some commissions & a medal & sent to Captain Lewis. At 2 o'clock Capt. Lewis returned with 4 chiefs & a Brave man named War-cha pa1. (When any of those people die they pierce their flesh with arrows above & below their elbows as a testimony of their grief). After a delay of half an hour I went with them on shore. They left the boat with reluctance (we suspect they are treacherous and are at all times guarded & on our guard). They again offered me a young woman and wish me to take her & not despise them. I waived the subject. At dark the dance began as usual and performed as last night. Women with their husband & relation's clothes, arms, scalps on poles &c. &c. Capt. Lewis joined me & we continued until about 11 o'clock and 2nd Chief accompanied us to the boat. I with 2 Chiefs was in a pirogue going on board; by bad steering the pirogue struck the cable with such force as to break it near the anchor. (Capt. Lewis) and 3 or 4 men on shore, I had all hands up and was compelled to land. The Chief got alarmed & alarmed the Indians. The 1st Chief & about 200 men came down in great haste armed and for action, and found it was false. About 20 of them camped on shore all night. This alarm Capt. Lewis & well as myself viewed as the signal of their intentions, one half on guard. Our misfortune of losing our anchor obliged us to lay under a falling in bank much exposed to the accomplishment of the hostile intentions of those Tetons (who we had every reason to believe from their conduct intended to make an attempt to stop our progress & if possible rob us). Peter Cruzat, who spoke Mahar, came in the night and informed me that the Mahar prisoners told him that the Tetons intended to stop us. We showed but little sign of a knowledge of their intentions.

[Clark]
27th of Sept. Thursday 1804
Rose early after a bad night's sleep, found the Chiefs all up, and the bank as usual lined with spectators. We gave the 2 great Chiefs a blanket apiece, or rather they took off agreeable to their custom the one they lay on, and each one peck of corn. After breakfast Capt. Lewis & the Chiefs went on shore, as a very large part of their nation was coming in, the disposition of which I did not know. One of us being sufficient on shore, I wrote a letter to Mr. P. Dorion & prepared a medal & some [certificates] & sent to Capt. Lewis at 2 o'clock. Capt. Lewis returned with 4 Chiefs & a Brave man named War ch a pa or On his Guard. When the friends of those people die they run arrows through their flesh above and below their elbows as a testimony of their grief. After staying about half an hour, I went with them on shore. Those men left the boat with reluctance. I went first to the 2d Chiefs Lodge, where a crowd came around. After speaking on various subjects I went to a principal man's lodge, from there to the Grand Chief's lodge. After a few minutes he invited me to a lodge within the circle, in which I stayed with all their principal men until the dance began, which was Similar to the one of last night, performed by their women with poles on which scalps of their enemies were hung, some with the guns, spears & war implements (of) their husbands in their hands. Capt. Lewis came on shore and we continued until we were sleepy & returned to our boat. The 2nd Chief & one principal man accompanied us. Those two Indians accompanied me on board in the small pirogue, Capt. Lewis with a guard still on shore. The man who steered not being much accustomed to steer, passed the bow of the boat & the pirogue came broadside against the cable & broke it, (our cable broke I ordered) which obliged me to order in a loud voice all hands (up) all hands up & at their oars. My peremptory order to the men and the bustle of their getting to their oars alarmed the Chiefs, together with the appearance of the men on shore, as the boat turned. The Chief hollowed & alarmed the camp or town, informing them that the Mahars was about attacking us. Then in about 10 minutes the bank was lined with men armed, the 1st Chief at their head. About 200 men appeared and after about ½ hour returned, all but about 60 men who continued on the bank all night. The Chiefs continued all night with us. This alarm I, as well as Captain Lewis, considered as the signal of their intentions (which was to stop our proceeding on our journey, and if possible rob us). We were on our guard all night. The misfortune of the loss of our anchor obliged us to lay under a failing bank much exposed to the accomplishment of their hostile intentions. [Cruzatte-our Bowman] who could speak Mahar informed us in the night that the Mahar prisoners informed him we were to be stopped. We show as little signs of a knowledge of their intentions as possible. All prepared on board for anything which might happen. We kept a strong guard all night in the boat, no sleep.

[Ordway]
Thursday 27th Sept. 1804
A clear and pleasant morning. The most of the party went to the village in the course of the day, 5 or 6 at a time, as the chiefs desired us to stay this day, as they said that another lodge would come today (600 men) (& 7 chiefs). The chiefs and chief's sons came on board several times in the course of the day and dined with the officers &c. Sergt. Gass informed me, as he was at the village today, that he counted 80 lodges (of the Teton Tribe) which contain ten persons each, which were built round with poles about 15 or 20 feet high & covered with dressed buffalo hides painted, some of them red, &c. They draw them from one place to another with their dogs. They tackled one today which carried about 80 weight with ease. About 2 thirds are women and children. The women are employed in dressing buffalo skins for clothes and lodges &c. They appear to be very friendly, but will steal & pilfer if they have an opportunity. The vessels they carry their water in are deer's paunches & other kinds, some wooden bowls which they make. The chiefs promised our Captains that they would send the prisoners back to their nation again. Towards evening they made preparations for another dance this evening. At dark the officers and 7 or 8 of the party went over to the dance and saw them dance and carry on nearly as the evening before; only the men danced and made speeches after the women had danced awhile &c. The dance lasted till about 12 o'clock at night, at which time the Captains returned to the boat, brought with them 2 Chiefs.

[Gass]
Thursday 27th. We remained here all day. Capt. Lewis, myself and some of the men went over to the Indian camp. Their lodges are about eighty in number, and contain about ten persons each; the greater part women and children. The women were employed in dressing buffalo skins, for clothing for themselves and for covering their lodges. They are the most friendly people I ever saw; but will pilfer if they have an opportunity. They are also very dirty: the water they make use of is carried in the paunches of the animals they kill, just as they are emptied, without being cleaned. They gave us dishes of victuals of various kinds; I had never seen anything like some of these dishes, nor could I tell of what ingredients, or how they were made. About 15 days ago, they had a battle with the Mahars, of whom they killed 75 men and took 25 women prisoners, whom they have now with them. They promised to Capt. Lewis that they would send the prisoners back and make peace. About 3 o'clock we went aboard the boat accompanied with the old chief and his little son. In the evening Captain Clark and some of the men went over, and the Indians made preparations for a dance. At dark it commenced. Captain Lewis, myself and some of our party went up to see them perform. Their band of music, or orchestra, was composed of about twelve persons beating on a buffalo hide, and shaking small bags that made a rattling noise. They had a large fire in the center of their camp; on one side the women, about 80 in number, formed in a solid column round the fire, with sticks in their hands, and the scalps of the Mahars they had killed tied on them. They kept moving, or jumping round the fire, rising and falling on both feet at once; keeping a continual noise, singing and yelling. In this manner they continued till 1 o'clock at night, when we returned to the boat with two of the chiefs.

[Clark]
28th of Sept. 1804 Friday
We determined to proceed on today, and after breakfast we with great difficulty got the Chiefs out of the boat, and when we were about setting out the class called the Soldiers took possession of the cable. The 1st Chief [Black Buffalo] was still on board and intended to go a short distance up with us, was informed that the men set on the cable. He went out and told Capt. Lewis, who was at the bow, they wanted tobacco. The 2d Chief [Partisan] demanded a flag & tobacco, which we refused to give, stating proper reasons to them for it. After much wrangling, we gave a (twist) carrot of tobacco to the 1st Chief and he to the men & jerked the cable from them & proceeded on under a breeze from the southeast. We took the 3rd Chief [Buffalo Medicine] who was sitting on a sandbar 2 miles above. He told us the rope was held by order of the 2d Chief who was a double spoken man. Soon after we saw a man riding full speed up the bank. We brought him on board, & he proved to be the son of the 3d Chief. By him we sent a talk to the nation, explanatory of our hoisting the red flag under the white. If they were for peace stay at home and do as we had directed them; and if they were for war or determined to attempt to stop us, we were ready to defend ourselves (as I had before said). We substituted large stones in place of an anchor. We came to at a small sandbar in the middle of the river and stayed all night. I am very unwell, I think for the want of sleep.

[Clark]
28th of September 1804 Friday
The 1st Chief was still on board & intended to go a short distance up with us. I told him the men of his nation set on the cable, he went out & told Capt. Lewis, who was at the bow, the men who set on the rope was Soldiers and wanted [two words illegible, crossed out] tobacco (& then we might proceed.) Capt. Lewis said he would not agree to be forced into anything. The 2d Chief demanded a flag & tobacco, which we refused to give, stating proper reasons to them for it (the necessity). After much difficulty, which had nearly reduced us to hostility, I threw a carrot of tobacco to 1st Chief [and] spoke so as to touch his pride. Took the portfire from the gunner; the Chief gives the tobacco to his Soldiers & he jerked the rope from them and handed it to the Bowman. We then set out under a breeze from the southeast. About 2 miles up we observed the 3rd Chief on shore beckoning to (him) us; we took him on board. He informed us the rope was held by the order of the 2d Chief, who was a double spoken man. Soon after we saw a man coming full speed through the plains, left his horse & proceeded across a sandbar near the shore. We took him on board & observed that he was the son of the Chief we had on board. We sent by him a talk to the nation, stating the cause of our hoisting the red flag under the white; if they were for peace stay at home & do as we had directed them, if they were for war or were determined to stop us we were ready to defend ourselves.

[Ordway]
Friday 28th Sept. 1804
Some of the chiefs were on board insisting on our staying until the others came. We told them we could not wait any longer. They then did not incline to let us go on, they said we might return back with what we had or remain with them, but we could not go up the Missouri any further. About 200 Indians were then on the bank, some had firearms, some had spears, some had a kind of cutlass, and all the rest had bows and steel or iron pointed arrows. Several of the warriors set by the cord where our boat, the big barge was tied; the 2 pirogues were tied on the outside of the barge. Capt. Clark was speaking to the chiefs in the cabin. Capt. Lewis asked the chiefs if they were going out of the boat. They did not incline to. Then Capt. Lewis came out, ordered every man to his place, and ordered the sail hoisted. Then one man went out, untied the cord which the warrior had in his hand, then 2 or 3 more of their warriors caught hold of the chord and tied it faster than before. Capt. Lewis then appeared to be angry, and told [the chiefs] to go out of the boat, and the chiefs then went out and said we are sorry to have you go. But if you will give us one carrot of tobacco we will be willing for you to go on & will not try to stop you. Capt. Lewis gave it to them. The head chief said then that we must give him one more carrot of tobacco more for his warriors who held the cord and then we might go. Both of our Captains told him that we did not mean to be trifled with, and would not humor them any more, but would give him 1 carrot more for the warriors if he would be a man of his word and stand to his word like a man. The chief said he was mad too, to see us stand so much for 1 carrot of tobacco. If we would give it we might go on. Capt. Lewis gave it to him. He then took the cord in his hand & gave it to us. We then set off under a gentle breeze, which happened to be favorable. We proceeded on, passed bottom prairie on the starboard side, high land on the north side, went 4 miles and halted. We fixed 2 large stones to our boats to answer as anchors, as we did not intend to camp on shore again until we got to another nation. We saw one of the aforementioned chiefs coming up the river on the starboard side; we took him on board. He informed us that there was 300 Indians around which was the other lodge, [and] they wished to have us stop. We told his son to tell them that we should not stop. This old chief said he was our friend and wished to go with us for awhile. The Capts. allowed him to stay on board. We then proceeded on. At sunset we cast anchor near a small sandbar in the middle of the river, where we stayed all night. Heard some Indians on both sides of the river. Corn cooked on the little sandbar for the next day; all but the cooks slept on board.

[Gass]
Friday, 28th. When we went to shove off, some of the Indians took hold of the rope and would not let it go. This conduct had like to be attended with bad consequences, as Captain Lewis was near giving orders to cut the rope and to fire on them. The chiefs, however, went out and talked with them: they said they wanted a carrot of tobacco, and that if we gave that we might go. The tobacco was given them, and we went off under a gentle breeze of wind. . . While I was at the Indian camp yesterday they yoked a dog to a kind of car, which they have to haul their baggage from one camp to another; the nation having no settled place or village, but are always moving about. The dogs are not large, much resemble a wolf, and will haul about 70 pounds each.

[Whitehouse]
Friday September 28th
About 9 o'clock A.M. we went to set off some of the Indian Chiefs was then on board of the boat, and concluded to go a little way with us. We then proceeded to shove off the boat, a number of their warriors who were on the shore caught fast hold of the cable. One of their warriors drove off their women and children from the boat, whilst about sixty of their warriors stood on the edge of the bank of the river; and our boat lay just under the bank of it. The warriors were all armed; some of them had firearms, and the remainder bows & arrows. They appeared all ready for war, which would have been attended with dangerous consequences to us, they having such a superiority to us in regard to number. Captain Lewis was going to cut the cable of the boat with his sword; and to give orders for our party to fire on the Indians. When their chiefs who were on board the boat went out and spoke to them, they told our officers that if they would give the warriors that held the rope a few carrots of tobacco, that they would loose the rope. The officer then threw some carrots of tobacco among them, and they left the rope and ran to get it. One of the chiefs which had been on board the boat, after some hesitation, loosed the cable . . . The Tribe of the Teton Indians are part of the Sioux Nation; they inhabit on both sides & near the Missouri River. They are a fierce looking set of savages, & chiefly delight in war, plundering &c. They are stout, well made Indians and their women are in general handsome, if I may be allowed to judge from those which I saw in the lodges that we left yesterday.

[Clark]
29th of September Saturday 1804
At 9 o'clock we observed the 2d Chief with 2 men and squaws on shore. They wished to go up with us as far as the other part of their band, which would meet us on the river above not far distant. We refused to let one more come on board, stating sufficient reasons, observed they would walk on shore to the place we intended to camp, & offered us women. We objected and told them we should not speak to another Teton except the one on board with us, who might go on shore whenever he pleased. Those Indians proceeded on until later in the evening when the Chief requested that the pirogue might put him across the river, which we agreed to. Saw numbers of elk on the sandbars today, passed an old Ricara Village at the mouth of a creek without timber. We stayed all night on the side of a sandbar ½ a mile from the shore.

[Clark]
29th of Sept. Saturday 1804
At 9 o'clock we observed the 2d Chief & 2 principal men, one man & a Squaw on shore. They wished to go up with us as far as the other part of their band, which they said was on the river ahead not far distant. (Capt. Lewis) we refused, stating very sufficient reasons and was plain with them on the subject. They were not pleased & observed that they would walk on shore to the place we intended to camp tonight. We observed it was not our wish that they should, for if they did we could not take them or any other Tetons on board, except the one we had now with us, who might go on shore whenever he pleased. They proceeded on. The chief on board asked for a twist of tobacco for those men; we gave him ½ a twist, and sent one by them for that part of their band which we did not see, & continued on.

[Ordway]
Saturday 29th Sept. 1804
We saw several Indians on the starboard side walking up the shore. We spoke to them, found they were some of those we left yesterday, 1 or 2 of them chiefs. They said that they would be glad if we would give one carrot of tobacco for the chiefs of the other band to smoke. We sent them 2 carrots to a sandbar but told them we should not land anymore until we got to the Arikara Nation of Indians. We passed an old village on the starboard side where the Arikaras lived 5 years ago & raised corn on the bottom round the village. We saw a very large flock of elk on the bottom, starboard side. Some Indians shot at them. We crossed 2 Indians in the pirogue to the north side of the river.

[Gass]
Saturday 29th. We saw several Indians on the south side walking up the shore; spoke to them and found they were some of those we left yesterday. There were one or two of the chiefs with them. They requested us to give them a carrot of tobacco for the chiefs of the other band to smoke. We sent them two carrots to a sand bar, where they could get it; but told them we should not go on shore again, until we came to the nation of the Arikaras, commonly called Arikara, Arikaras, or Rees.

[Clark]
30th of September Sunday 1804
Had not proceeded far before we discovered an Indian running after us. He requested to go with us to the Ricaras, we refused to take him. I discovered at a great distance a great number of men women & children descending a hill towards the river, above which the Chief with us told us was the other band. Some rain & hard wind. At about 10 o'clock we anchored opposite the camps of this band and told them we took them by the hand, and sent to each Chief a carrot of tobacco & some to the principal men and further said that after staying with the band below 2 days to see them we had been badly treated and should not land again, as we had not time to delay. Referred then to Mr. Dorion for a full account of us, and an explanation of what had been said. They appeared anxious for us to eat with them and observed they were friendly. We apologized & proceeded on under a double reefed Sail. The Chief on board threw out to those that ran up small pieces of tobacco & told them to go back and open their ears. In the evening we saw 2 Indians at a distance. The boat turned by accident & was nearly filling and rocked very much, alarmed the Indian Chief on board who ran and hid himself. We landed & the Indian expressed a wish to return. We gave him a blanket, knife & some tobacco and advised him to keep his men away.

[Clark]
30th of Sept. Sunday 1804
Had not proceeded on far before we discovered an Indian running after us. He came up with us at 7 o'clock & requested to come on board and go up to the Riccarees. We refused to take any of that band on board; if he chose to proceed on shore it was very well. Soon after I discovered on the hills at a great distance great numbers of Indians which appeared to be making to the river above us. We proceeded on under a double reefed sail, & some rain at 9 o'clock. Observed a large band of Indians, the same which I had before seen on the hills, encamping on the bank (of) the larboard side. We came to on a sandbar, had breakfast & proceeded on & cast the anchor opposite their lodges, at about 100 yards distant, and informed the Indians which we found to be a part of the band we had before seen, that [we] took them by the hand and sent to each Chief a carrot of tobacco. As we had been treated badly by some of the band below, after staying 2 days for them, we could not delay any time, & referred them to Mr. Dorion for a full account of us and to hear our talk sent by him to the Tetons. Those were very solicitous for us to land and eat with them, that they were friendly &c. We apologized & proceeded on. Sent the pirogue to shore above with the tobacco & delivered it to a Soldier of the Chief with us. Several of them ran up the river, the Chief on board threw then out a small twist of tobacco & told them to go back & open their ears. They received the tobacco & returned to their lodges. We saw about 6 miles above 2 Indians who came to the bank and looked at us about ½ an hour & went over the hills to the southwest. We proceeded on under a very stiff breeze from the southwest. The stern of the boat got fast on a log and the boat turned & was very near filling before we got her righted, the waves being very high. The Chief on board was so frightened at the motion of the boat, which in its rocking caused several loose articles to fall on the deck from the lockers, he ran off and hid himself. We landed; he got his gun and informed us he wished to return, that all things were clear for us to go on, we would not see any more Tetons &c. We repeated to him what had been said before and advised him to keep his men away, gave him a blanket a knife & some tobacco, smoked a pipe & he (departed) set out.

[Clark]
2nd of October Tuesday 1804
We observed some Indians on a hill on the starboard side. One came to the river & fired off his gun and asked us to come he wished us to go to his camp near at hand. We refused. Passed a large island on the starboard side. Here we expected the Tetons would attempt to stop us, and prepared for action, &c. Opposite this island on the larboard side a small creek comes in. W[e] call this Caution Island.

[Clark]
2nd of October Tuesday 1804
The sentinel heard a shot over the hills to the larboard side during the time we were dining on a large sandbar. The after part of this day is pleasant. At 2 o'clock opposite a wood on the larboard side we observed some Indians on a hill on the starboard side. One came down to the river opposite to us and fired off his gun, & beckoned to us to come to. We paid no attention to him. He followed on some distance, we spoke a few words to him, he wished us to go ashore and to his camp which was over the hill and consisted of 20 lodges. We excused ourselves, advised him to go and hear our talk of Mr. Dorion. He inquired for traders. We informed him one was in the next bend below & parted, he returned & we proceeded on. Passed a large island, (on) the starboard side. Here we expected the Tetons would attempt to stop us and under that idea we prepared ourselves for action which we expected every moment. Opposite this island on the larboard side a small creek comes in. This island we call Island of Caution.

[Ordway]
Tuesday 2nd Oct. 1804
(We set off as usual). A Frenchman came over to us this morning, we found him to be Mr. Valle, the trader among the Sioux Nation. He could talk English. He informed us that we should not see many more of the Sioux to trouble us. He came with us a short distance & returned.

[Gass]
Tuesday 2nd. A Frenchman came on board, who could speak English. He mentioned it as his opinion that we should see no more Indians, until we should arrive at the nation of Rees.

[Clark]
4th of October Thursday
Several Indians on the bank, called to us frequently to land, one gave 3 yells & skipped a ball before us. We paid no attention to them. While at breakfast one swam across to us, begged for powder; we gave him a small piece of tobacco & put him over on a sandbar.

[Gass]
Thursday 4th. At 9 o'clock an Indian swam across the river to see us, when we stopped for breakfast. We informed him that we were not traders, that we had seen his chief and told him all we had to say.

[Clark]
5th of October Friday 1804
Passed a small creek on the larboard side, saw 3 Tetons on the starboard side. They begged some tobacco.

[Clark]
5th of October Friday 1804
At 7 o'clock heard some yells; proceeded on, saw 3 Indians of the Teton band, they called to us to come on shore, begged some tobacco, we answered them as usual and proceeded on.

[Clark]
7th of October Sunday 1804
About 10 o'clock we saw 2 Indians on the starboard side, they asked for something to eat & told us they were Tetons of the band we left below on their way to the Arikaras. We gave them meat &c.

[Clark]
13th of October Saturday 1804
Passed a camp of Sioux on the starboard side. Those people did not speak to us.

[Clark]
22nd of October 1804
We passed a war party of Tetons on their way, as we supposed, to the Mandans, of 12 men on the larboard side. We gave them nothing and refused to put them across the river.

[Clark]
22nd October Monday 1804
At 7 o'clock we came to at a camp of Teton Sioux on the larboard side. Those people, 12 in number, were naked and had the appearance of war. We have every reason to believe that they are going or have been to steal horses from the Mandans; they tell two stories. We gave them nothing. After taking breakfast proceeded on.

[Whitehouse]
Thursday February 14th 1805
This morning we had clear weather but pleasant. The Officers sent 4 men with 3 horses and two sleds (the horses being procured from the north West Company's Traders) to bring the meat left by Captain Clark and his party to the fort. They set out on the ice and proceeded on about 25 miles, when they halted to water their horses at a place in the river that was open near a piece of timbered land, where there was a war path, part of the Sioux Nation being hidden in that place, waiting to plunder & murder any that might pass by them that were not of their own nation. The savages rushed out of this piece of woods and ran towards our four men whooping and shouting as they came (the men not having finished watering their horses), there being near 120 of those savages. They then surrounded our men and took away the three horses, but offered no violence then to them. One of these savages returned back to one of our men one of the horses. The man to whom the Indian returned the horse gave that Indian some cornbread, and divided another loaf of cornbread among them, giving their Chief that was with them a large share. These Savages took the two other horses, and two knives from them. They then formed a half circle round them and held a consultation, the result of which was that they should be murdered by their party, which would certainly have been the case, had not two of their warriors opposed them, and would not agree to its being done. The savages then set the <three> four men at liberty to go to the fort. These savages proceeded down the river to the Arikara Nation, and told them what they had done. They likewise informed the Pawnee Indians of the same. This was told to Captain Lewis by a Frenchman who lived among the Pawnee Indians and was there when this set of Indians arrived at that village <at our fort some short time afterwards>. <being the 28th instant>. The party that was robbed by the Indians returned to the fort at 12 o'clock the same night, they were very much fatigued. They immediately on their arrival gave information to our Officers. The Officers immediately called on the party for 20 volunteers to off early in the morning in pursuit of those robbers. Twenty immediately of them volunteered their service, and prepared themselves to be in readiness by daylight.

[Clark]
Feb. 15th
Capt. Lewis with a party of men & 4 Indians went in pursuit of the Sioux. The Indians returned the next day & informed me that the Sioux had burnt all my meat & gone home (they saw me but was afraid to attack me). Capt. Lewis returned the 21st with 2400 l[bs]. of meat, having killed 36 deer & 14 elk. The Sioux burnt one of my meat houses; they did not find the other.

[Clark]
15th of February Friday 1805
At 10 o'clock P.M. last night the men that dispatched (last night) yesterday for the meat, returned and informed us that as they were on their march down at the distance of about 24 miles below the fort "about 105 Indians which they took to be Sioux rushed on them and cut their horses from the sleighs, two of which they carried off in great haste, the 3rd horse was given up to the party by the intercession of an Indian who assumed some authority on the occasion, probably more through fear of himself or some of the Indians being killed by our men who were not disposed to be robbed of all they had tamely. They also forced 2 of the men's knives & a tomahawk. The man obliged them to return the tomahawk; the knives they ran off with. George Drewyer, Fraser, Silas Goodrich, & Newman with a broken gun. 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.

[Ordway]
Friday 15th Feb. 1805.
About 2 o'clock last night the 4 men who dispatched yesterday returned and informed us that they were stopped about 25 miles down the river by about 105 of the Sioux savages. They immediately seized the horses, cut off the collars (whooping and yelling), jerked the halters from one to another through several hands. Then they jumped on two of them and rode off upon the run. Our men with much difficulty kept the gray mare which had a colt at the fort. One of the horses which they took was a fine large gelding which belongs to one of the North West Company traders by the name of McKenzie. The other was a public horse. As soon as we was informed of this Capt. Lewis and 20 odd of the party voluntarily to go and fight. Sent word up to the 1st village to see if they would turn out the head chief & a number of warriors came immediately to the fort. We got ready to start directly, but did not set out until after sunrise. I then set out with Capt. Lewis and 20 odd more of the party. Several warriors of the Mandans set out with us but there were only 3 or 4 remained with us the whole day. We walked about 18 miles and halted. Got some meat that our hunters had left hanging upon a tree & boiled & ate some, then proceeded on to the place where the horses was taken. We found a sled there which they had cut the horse out of. Found also a number [of] pair of moccasins at their camp. We took the sled and proceeded on their trail until late in the evening. We then arrived at 2 old Indian lodges which we some expected to find them there. We sent in a spy but found none so we went to the lodges and slept all night. Some of the men's feet were sore walking 30 odd miles on the ice today.

[Ordway]
Saturday 16th Feb. 1805.
A clear, cold morning. One of our men got lame and turned back. The Indians all returned also. We proceeded on about 6 miles to where there were some lodges where Mr. Gravelines's men was robbed last fall by some of the Mandans. When we came in sight we saw a smoke which we expected that they were all their waiting for another opportunity to steal more horses or to attack us. We then went up the bank of the river a considerable distance above the place into the bushes. Left the horse, sled & baggage, even our blankets. Capt. Lewis sent a Sergt. with a part of the men a little back from the river with orders to advance immediately after hearing the horn sound, which would be the signal for us to fire in case of an attack. Capt. Lewis went with the rest of the party down the bank of the river until we came to the lodges, where we found that they had left [the] place 24 hours before that, & had set 2 of the largest lodges on fire, which caused the smoke. I then sounded the horn [and] the other party came up. We found they had torn down the meat pen which our men had built & left 2 elk in it. They took the meat all away, except a few small pieces of buffalo meat which they left in the small lodge which they broiled. We found that they had left the river here and took up a steep bluff into the prairies. We concluded not to follow them any further, but to turn in to hunting. Some proceeded on down the river. 4 men went down this bottom to hunt. We marched about 10 miles and camped at the upper end of a bottom on [the] starboard side. The hunters came up, one of them had killed a deer which he brought in with him. 2 or men of the hunters went out towards evening. One of them killed a deer & a wolf.

While in the Lakota villages, Lewis, Clark and some of their men experienced the Sioux Dog Feast and a scalp dance. These ceremonies were further described by the artist George Catlin, who witnessed them in 1832.

The Dog Feast
The Lakota kept dogs for many purposes, some for hunting and as watchdogs and pets, others to pull travois loaded with household goods from one camp to another. Still others were kept as meat animals, and several Lakota ceremonies involved eating dog meat, considered to be a special treat. In 1832 the artist George Catlin and his companions Kenneth McKenzie, John F.A. Sanford, and Pierre Chouteau were seated within a special marquee set up for the feast, with two large tipis pitched together without closing the circle of either, thus giving shelter from the west winds at sunset. Catlin said that 150 men sat down to enjoy the feast. On the flagstaff the Sioux placed a white flag and ceremonial pipes, "both expressive of their friendly feelings towards us." Iron kettles full of dog meat were placed in a row in the center of the circle. In Catlin's painting, several Indians appear to be lighting their ceremonial pipes, a signal that the feast is near its end, and that the participants have finished eating.

Scalp Dance
After a successful raid on enemies, scalps were brought back to the village to be presented to sisters or mothers. Catlin described the scalp dance in his book, Letters and Notes: "The Scalp-dance is given as a celebration of a victory; and amongst this tribe, as I learned whilst residing with them, danced in the night, by the light of their torches, and just before retiring to bed. When a war party returns from a war excursion, bringing home with them the scalps of their enemies, they generally 'dance them' for fifteen nights in succession, vaunting forth the most extravagant boasts of their wonderful prowess in war, whilst they brandish their war weapons in their hands. A number of young women are selected to aid (though they do not actually join in the dance), by stepping into the center of the ring, and holding up the scalps that have been recently taken, whilst the warriors dance (or rather jump), around in a circle, brandishing their weapons, and barking and yelping in the most frightful manner, all jumping on both feet at a time. . . "

Lewis and Clark also smoked the ceremonial pipe. There are many myths associated with the use of sacred pipes. One of them is that Indian people used hallucinogenic substances in their pipes and that pipe use can be equated to the recreational use of drugs in American culture. This is not true. First of all, sacred pipes were used in rituals and were a part of American Indian religious thought and practice, and were not used recreationally. Second, Indians used different forms of tobacco in their pipes, depending upon what part of the continent they called home, but none of these was hallucinogenic. Finally, pipes were used to offer prayers to the creator and mother earth in sacred ceremonies.

There were many types of ritual pipes used throughout the Americas, some of one piece like those used by the Caribs and Iroquois, others of two pieces like those used by plains tribes. The main characteristic of the two piece sacred pipe is that the bowl can be separated from the stem and the two parts are kept in separate compartments of a pipe bag except during ritual use. The French called these pipes "calumets" from the medieval chalemel or chalumeau (reed) in reference to their long stems, and the name stuck. During a ceremony, the bowl and stem of the pipe are joined, making the pipe a sacred object whose power is potent.

The ordinary use of a sacred pipe occurred after dinner in a tipi or lodge. Entertaining was an important part of the Plains Indian culture, and friends and kinsmen were often invited to a lodge for an evening dinner. After dinner the headman or host seated at the rear of the lodge lighted the ceremonial pipe with a piece of sweetgrass. The pipe was passed to his left as far as the door among the men (women sat on the other side of the lodge), each person smoking in turn, then returned in the opposite direction without smoking. The stem of the pipe was always pointed to the left. Sometimes women had their own sacred pipes which they also passed among themselves and returned. When the host cleaned the pipe and laid it aside, it was a signal that the meeting, dinner or entertainment was over, and everyone was expected to get up and go home. Ashes from the pipe were placed on the altar in a neat little pile. Pipe ceremonies like this continue today in native cultures throughout America.

In the ritual use of a sacred pipe, the person holding the pipe is believed to be at the center of the cosmos. Smoke is offered in all directions radiating outward from the pipe. The idea of a circle as a sacred shape encompassing the universe is probably more evident in the pipe ritual than in other aspects of Indian ceremony such as the center pole of the sun dance, the fire within ritual lodges or the pit of a sweat lodge or a kiva. The bowl of the pipe itself also represents this larger circle, with tobacco added bit by bit in honor of animals and spirits who are a part of one's relations. Eagle feathers are sometimes hung from the stem to symbolize sending the smoke and its accompanying petitions to these sacred persons. But beyond being just a circle, the pipe is really the center of a sphere. The ceremonial offerings are directed toward the four cardinal directions, then the sky above and the earth below. The ritual also includes an ever-widening group of social relations. The person holding the pipe at the center draws in and encompasses the spheres of family, clan and nation radiating outward to another, larger sphere of animal relations, and then, still larger, the sphere of the most powerful spirits: the four directions, the sky and the earth. Together these four spheres of beings form "all my relations" or "Me-daku-ya-pee" in the Lakota tongue.

The individual parts of the pipe are special and carry their own symbolism. The stem represents male aspects of the cosmos, and is made of wood, an organic substance that must be cultivated. The bowl of the pipe is considered to be female and symbolic of the earth itself. Bowls are made of clay or stone, symbolic of "mother earth." Stone bowls are made of many colors, most often black and red, colors symbolic of the earth. Red bowls are favored by the Lakota and Dakota people, who live near a special site in southwestern Minnesota where the soft red stone is available. In English, this stone is known as catlinite after George Catlin, the artist who traveled to the quarry in 1837. The area where the sacred red stone was dug from the earth was a neutral ground where people of any tribe might go to obtain it for their pipes. Today, this tradition continues at the quarry, now known as Pipestone National Monument and protected by the National Park Service.

Many tribes have pipes that have such great power and are so special that they are kept in sacred bundles. They do not belong to any one person, but to the tribe itself. To lose such a pipe, or to have it captured in battle, would be a catastrophe with devastating repercussions for an entire nation. Special guardians for these bundles are appointed in many tribes to protect the pipes from anyone not authorized to touch or possess them. These special pipes are only brought out only on important occasions when there are matters of interest to all members of the tribe. It is then that they are unwrapped with great ceremony and lighted. When such pipes are smoked, agreements and decisions made are binding on all the people. Today, the sacred pipe and its ritual continues to be important to most American Indian cultures.

[Clark]
Tuesday 26th of August 1806
As we were now in the country where we were informed the Sioux were assembled we were much on our guard, determined to put up with no insults from those bands of Sioux, all the arms &c. in perfect order. Capt. Lewis is still on the mending hand; he walks a little.

[Clark]
Saturday 30th of August 1806
I saw several men on horseback which with the help of a spy glass I found to be Indians on the high hills to the N.E. We landed on the S.W. side and I sent out two men to a village of barking squirrels to kill some of those animals. Immediately after landing about 20 Indians was discovered on an eminence a little above us on the opposite side. One of those men I took to be a Frenchman from his a blanket capote & a handkerchief around his head. Immediately after 80 or 90 Indian men all armed with fusees & bows & arrows came out of a wood on the opposite bank about º of a mile below us. They fired of their guns as a salute we returned the salute with 2 rounds. We were at a loss to determine of what nation those Indians were. From their hostile appearance we were apprehensive they were Tetons. But from the country through which they roved we were willing to believe them either the Yanktons, Pawnee or Omaha, either of which nations are well disposed towards the white people. I determined to find out who they were without running any risk of the party and Indians, and therefore took three Frenchmen who could speak the Omaha, Pawnee and some Sioux and in a small canoe I went over to a sand bar which extended sufficiently near the opposite shore to converse. Immediately after I set out 3 young men set out from the opposite side and swam next me on the sand bar. I directed the men to speak to them in the Pawnee and Omaha languages first, neither of which they could understand. I then directed the man who could speak a few words of Sioux to inquire what nation or tribe they belong to. They informed me that they were Tetons and their Chief was Tar-tack-kah-sablow bar or the Black Buffalo. This Chief I knew very well to be the one we had seen with his band at Teton River, which band had attempted to detain us in the fall of 1804 as we ascended this river and with whom we were near coming to blows. I told those Indians that they had been deaf to our councils and ill treated us as we ascended this river two years past, that they had abused all the whites who had visited them since. I believed them to be bad people & should not suffer them to cross to the side on which the party lay, and directed them to return with their band to their camp, that if any of them come near our camp we should kill them certainly. I left them on the bar and returned to the party and examined the arms &c. Those Indians seeing some corn in the canoe requested some of it, which I refused being determined to have nothing to do with those people. Several others swam across, one of which understood Pawnee, and as our Pawnee interpreter was a very good one we had it in our power to inform what we wished. I told this man to inform his nation that we had not forgot their treatment to us as we passed up this river &c. That they had treated all the white people who had visited them very badly; robbed them of their goods, and had wounded one man whom I had seen. We viewed them as bad people and no more traders would be suffered to come to them, and whenever the white people wished to visit the nations above they would come sufficiently strong to whip any villainous party who dare to oppose them and words to the same purport. I also told them that I was informed that a part of all their bands were gone to war against the Mandans &c, and that they would be well whipped as the Mandans & Hidatsas & had a plenty of guns, powder and ball, and we had given them a cannon to defend themselves and directed them to return from the sand bar and inform their chiefs what we had said to them, and to keep away from the river or we should kill every one of them &c. &c. Those fellows requested to be allowed to come across and make comrades with us, which we positively refused and I directed them to return immediately, which they did and after they had informed the chiefs &c. as I suppose what we had said to them, they all set out on their return to their camps back of a high hill. 7 of them halted on the top of the hill and blackguarded us, told us to come across and they would kill us all &c. of which we took no notice. We all by this time were extremely anxious for the arrival of the 2 Fields & Shannon whom we had left behind, and were somewhat concerned as to their safety. To our great joy those men hove in sight at 6 P.M. Joseph Field had killed 3 blacktail or mule deer. We then set out, as I wished to see what those Indians on the hill would act. We steered across near the opposite shore. This notion put them some agitation as to our intentions. Some set out on the direction towards their camps, others walked about on the top of the hill and one man walked down the hill to meet us and invited us to land, to which invitation I paid no kind of attention. This man I knew to be the one who had in the fall 1804 accompanied us 2 days and is said to be the friend to the white people. After we passed him he returned on the top of the hill and gave 3 strokes with the gun [NB?: on the earth - this is swearing by the earth] he had in his hand. This I am informed is a great oath among the Indians. We proceed on down about 6 miles and encamped on a large sand bar in the middle of the river about 2 miles above our encampment on Mud Island on the 10th September 1804 having made 22 miles only today. Saw several Indians on the hills at a distance this evening viewing us. Our (camp) encampment of this evening was a very disagreeable one, bleak exposed to the winds, and the sand wet. I pitched on this situation to prevent being disturbed by those Sioux in the course of the night as well as to avoid the mosquitoes.

[Ordway]
Saturday 30th August 1806.
About [blank] o'clock P.M. we discovered a number of Indians on the hills on the north side, and soon gathered about two hundred on the shore besides some boys and young men. They were in a body and had a great number of horses. We landed on the opposite side of the river. The savages whooping and fired & we answered them by firing our blunderbusses and small arms, 2 rounds. We concluded to wait here for the hunters to come up. A number of Indians set to swimming the river to us, but Capt. Clark took three men [the Field brothers and Shannon] in a small canoe [and] met them on a sandbar which happened to be near our side. One of our men spoke to them in the Pawnee tongue and told them that we could not speak their language, but soon found that they were the same band of Tetons that held our boat as we passed up the river. Capt. Clark told them and signed to them that they were bad Indians and treated the white people bad and they might keep from us for we would have nothing to say to them nor suffer them to come to our canoes. They then signed to the rest of the nation to keep back and Capt. Clark returned. The most of the Indians returned to the nation, 2 or three stayed on the bar awhile and signed that they were friends to us and wished to have us come over to their side, but we signed to them to keep off and to go back, that we would not hear them &c. They then all returned to the band and called over to us. Mrs. Jusseaume could understand some words they said and he heard them say that if we came on their side of the river they would kill us & that we were good for to kill &c. At length the savages or the main body of them went their way. Our hunters came up had killed three black tailed deer. We then set out and proceeded on. Several Indians remaining on shore called to us and signed and beckoned to us to come to shore, but we passed them safe and proceed on until dark and camped on a large sandbar. Two sentinels placed to guard the camp.

[Gass]
We killed some buffalo and elk in our way, and about 2 o'clock, we met a band of the Tetons, fifty or sixty in number, and halted on the opposite side of the river as we did not wish to have any intercourse with them. Here we waited for three hunters who were behind; and during our stay eight or nine of the Indians swam to a sandbar about sixty yards from us, and we found that they were the same rascals who had given us trouble as we went up. We could not converse with them, but one of our men, understanding the language of the Pawnees of which they understood some words; we through him let them know that we wanted to have nothing to do with them; and that if they troubled us, we would kill every one of them. They then withdrew, and the whole party left the river and went off to the hills.While in the Lakota villages, Lewis, Clark and some of their men experienced the Sioux Dog Feast and a scalp dance. These ceremonies were further described by the artist George Catlin, who witnessed them in 1832.

The Dog Feast
The Lakota kept dogs for many purposes, some for hunting and as watchdogs and pets, others to pull travois loaded with household goods from one camp to another. Still others were kept as meat animals, and several Lakota ceremonies involved eating dog meat, considered to be a special treat. In 1832 the artist George Catlin and his companions Kenneth McKenzie, John F.A. Sanford, and Pierre Chouteau were seated within a special marquee set up for the feast, with two large tipis pitched together without closing the circle of either, thus giving shelter from the west winds at sunset. Catlin said that 150 men sat down to enjoy the feast. On the flagstaff the Sioux placed a white flag and ceremonial pipes, "both expressive of their friendly feelings towards us." Iron kettles full of dog meat were placed in a row in the center of the circle. In Catlin's painting, several Indians appear to be lighting their ceremonial pipes, a signal that the feast is near its end, and that the participants have finished eating.

Scalp Dance
After a successful raid on enemies, scalps were brought back to the village to be presented to sisters or mothers. Catlin described the scalp dance in his book, Letters and Notes: "The Scalp-dance is given as a celebration of a victory; and amongst this tribe, as I learned whilst residing with them, danced in the night, by the light of their torches, and just before retiring to bed. When a war party returns from a war excursion, bringing home with them the scalps of their enemies, they generally 'dance them' for fifteen nights in succession, vaunting forth the most extravagant boasts of their wonderful prowess in war, whilst they brandish their war weapons in their hands. A number of young women are selected to aid (though they do not actually join in the dance), by stepping into the center of the ring, and holding up the scalps that have been recently taken, whilst the warriors dance (or rather jump), around in a circle, brandishing their weapons, and barking and yelping in the most frightful manner, all jumping on both feet at a time. . . "
Lewis and Clark also smoked the ceremonial pipe. There are many myths associated with the use of sacred pipes. One of them is that Indian people used hallucinogenic substances in their pipes and that pipe use can be equated to the recreational use of drugs in American culture. This is not true. First of all, sacred pipes were used in rituals and were a part of American Indian religious thought and practice, and were not used recreationally. Second, Indians used different forms of tobacco in their pipes, depending upon what part of the continent they called home, but none of these was hallucinogenic. Finally, pipes were used to offer prayers to the creator and mother earth in sacred ceremonies.
There were many types of ritual pipes used throughout the Americas, some of one piece like those used by the Caribs and Iroquois, others of two pieces like those used by plains tribes. The main characteristic of the two piece sacred pipe is that the bowl can be separated from the stem and the two parts are kept in separate compartments of a pipe bag except during ritual use. The French called these pipes "calumets" from the medieval chalemel or chalumeau (reed) in reference to their long stems, and the name stuck. During a ceremony, the bowl and stem of the pipe are joined, making the pipe a sacred object whose power is potent.

The ordinary use of a sacred pipe occurred after dinner in a tipi or lodge. Entertaining was an important part of the Plains Indian culture, and friends and kinsmen were often invited to a lodge for an evening dinner. After dinner the headman or host seated at the rear of the lodge lighted the ceremonial pipe with a piece of sweetgrass. The pipe was passed to his left as far as the door among the men (women sat on the other side of the lodge), each person smoking in turn, then returned in the opposite direction without smoking. The stem of the pipe was always pointed to the left. Sometimes women had their own sacred pipes which they also passed among themselves and returned. When the host cleaned the pipe and laid it aside, it was a signal that the meeting, dinner or entertainment was over, and everyone was expected to get up and go home. Ashes from the pipe were placed on the altar in a neat little pile. Pipe ceremonies like this continue today in native cultures throughout America.

In the ritual use of a sacred pipe, the person holding the pipe is believed to be at the center of the cosmos. Smoke is offered in all directions radiating outward from the pipe. The idea of a circle as a sacred shape encompassing the universe is probably more evident in the pipe ritual than in other aspects of Indian ceremony such as the center pole of the sun dance, the fire within ritual lodges or the pit of a sweat lodge or a kiva. The bowl of the pipe itself also represents this larger circle, with tobacco added bit by bit in honor of animals and spirits who are a part of one's relations. Eagle feathers are sometimes hung from the stem to symbolize sending the smoke and its accompanying petitions to these sacred persons. But beyond being just a circle, the pipe is really the center of a sphere. The ceremonial offerings are directed toward the four cardinal directions, then the sky above and the earth below. The ritual also includes an ever-widening group of social relations. The person holding the pipe at the center draws in and encompasses the spheres of family, clan and nation radiating outward to another, larger sphere of animal relations, and then, still larger, the sphere of the most powerful spirits: the four directions, the sky and the earth. Together these four spheres of beings form "all my relations" or "Me-daku-ya-pee" in the Lakota tongue.

The individual parts of the pipe are special and carry their own symbolism. The stem represents male aspects of the cosmos, and is made of wood, an organic substance that must be cultivated. The bowl of the pipe is considered to be female and symbolic of the earth itself. Bowls are made of clay or stone, symbolic of "mother earth." Stone bowls are made of many colors, most often black and red, colors symbolic of the earth. Red bowls are favored by the Lakota and Dakota people, who live near a special site in southwestern Minnesota where the soft red stone is available. In English, this stone is known as catlinite after George Catlin, the artist who traveled to the quarry in 1837. The area where the sacred red stone was dug from the earth was a neutral ground where people of any tribe might go to obtain it for their pipes. Today, this tradition continues at the quarry, now known as Pipestone National Monument and protected by the National Park Service.

Many tribes have pipes that have such great power and are so special that they are kept in sacred bundles. They do not belong to any one person, but to the tribe itself. To lose such a pipe, or to have it captured in battle, would be a catastrophe with devastating repercussions for an entire nation. Special guardians for these bundles are appointed in many tribes to protect the pipes from anyone not authorized to touch or possess them. These special pipes are only brought out only on important occasions when there are matters of interest to all members of the tribe. It is then that they are unwrapped with great ceremony and lighted. When such pipes are smoked, agreements and decisions made are binding on all the people. Today, the sacred pipe and its ritual continues to be important to most American Indian cultures.