be found many interesting references to the Mandan. To quote several of
these will tend to shed light on the ways of life in the native village.
On November 22, 1804, the Mandan sold to the members of the expedition
"a quantity of corn of a mixed colour, which they dug up in ears from
the holes made near the front of their lodges, in which it is buried
during the winter." This had probably been gathered only a few weeks
before the arrival of the party at the village, then deposited in the
caches for future use. December 19 the weather had moderated, and the
Indians were seen playing a game on the level space between the lodges
of the first and second chiefs, a distance of about 50 yards. The entry
for January 13, 1805, contains an interesting note: "We have a
continuation of clear weather, and the cold has increased, the mercury
having sunk to 34 below 0. Nearly one half of the Mandan nation passed
down the river to hunt for several days; in these excursions men, women
and children, with their dogs, all leave the village together, and after
discovering a spot convenient for the game, fix their tents; all the
family bear their part in the labour, and the game is equally divided
among the families of the tribe." And on February 12, it was told how
"The horses of the Mandans are so often stolen by the Sioux, Ricaras,
and Assiniboins, that the invariable rule now is to put the horses every
night in the same lodge with the family. In the summer they ramble in
the plains in the vicinity of the camp, and feed on the grass, but
during cold weather the squaws cut down the cottonwood trees as they are
wanted, and the horses feed on the boughs and bark of the tender
branches, which are also brought into the lodges at night and placed
near them."
About the year 1797, and consequently a few years before the arrival of
the Lewis and Clark expedition at the Mandan villages, John McDonnell,
a partner of the North-West Company, made brief mention of the Mandan in
his journal. He wrote: "These Indians live in settled villages,
fortified with palisades, which they seldom ever abandon, and they are
the best husbandman in the whole Northwest. They raise indian corn or
maize, beans, pumpkins, squashes in considerable quantity, not only
sufficient to supply their own wants, with the help of the buffalo, but
also to sell and give away to all strangers that enter their villages."
(McDonnell, (1), pp. 272-273.) And in 1804 another representative of the
old North-West Company referred to the gardens of the Mandans and said
in part:
"In the spring, as soon as the weather and the state of the ground will
permit, the women repair to the fields, when they cut the stalks of the
Indian corn of the preceding year and drop new seed into the socket of
the remaining roots. A small kind of pumpkins which are very productive
they plant with a dibble, and raise the ground into hillocks the same as
those about Indian corn. Their kidney beans they plant in the same
manner. They cultivate a tall kind of sunflower, the seed of which is
reckoned good eating dry and pounded with fat and made into balls of
three or four ounces; they are found excellent for long journeys."
(Mackenzie, Charles, (1), pp. 338-339.) And the narrative continued:
"The only implement used among the Mandanes for the purpose of
agriculture is a hoe made from the shoulder blade of a buffalo and which
is ingrafted upon a short crooked handle. With this crooked instrument
they work very expeditiously, and soon do all that is required for their
supplies."
As already mentioned, the Lewis and Clark party departed from their
winter quarters April 7, 1805, to pursue their journey westward. The
next year, on August 14, 1806, when returning, they again arrived at the
Mandan villages. They reached Rooptahee, where they were kindly received
by the people, but it is interesting to know that during the 16 months
which had intervened between the departure and return of the Lewis and
Clark party a great change had taken place in the appearance of the
native village. As mentioned in the journal, "This village has been
rebuilt since our departure, and was now much smaller; a quarrel having
arisen among the Indians, in consequence of which a number of families
had removed to the opposite side of the river." Such were the changes
ever occurring among the people of the upper Missouri. Old villages were
abandoned and new ones built, some to be divided and others united,
consequently very few of the ruined sites discovered along the course of
the river represent towns which were occupied at the same time.
Although the work just quoted contains much of interest pertaining to
the Mandan and neighboring tribes, subsequent writers described the
appearance of the villages and separate structures more in detail, and
from the narratives of Catlin and Maximilian, supplemented by many
sketches, it is possible to visualize the primitive earth-lodge villages
with their many peculiar features.
Catlin remained among the Mandan for some weeks during the year 1832 and
wrote at that time: "They have two villages only, which are about two
miles distant from each other.... Their present villages are beautifully
located, and judiciously also, for defence against the assaults of their
enemies. The site of the lower (or principal) town, in particular is one
of the most beautiful and pleasing that can be seen in the world, and
even more beautiful than imagination could ever create. In the very
midst of an extensive valley (embraced within a thousand graceful swells
and parapets or mounds of interminable green, changing to blue, as they
vanish in distance) is built the city, or principal town of the
Mandans." This was evidently the lower village, the first encountered
when ascending the Missouri, the Matootonha of Lewis and Clark, and
Mihtutta-hangusch of Maximilian. Describing the position of this town,
Catlin continued: "The ground on which the Mandan village is at present
built, was admirably selected for defence; being on a bank forty or
fifty feet above the bed of the river. The greater part of this bank is
nearly perpendicular and of solid rock. The river, suddenly changing its
course to a right-angle, protects two sides of the village, which is
built upon this promontory or angle; they have therefore but one side to
protect, which is effectually done by a strong piquet, and a ditch
inside of it, of three or four feet in depth. The piquet is composed of
timbers of a foot or more in diameter, and eighteen feet high, set
firmly in the ground at sufficient distances from each other to admit of
guns and other missiles to be fired between them. The ditch ... is
inside of the piquet, in which their warriors screen their bodies from
the view and weapons of their enemies." (Catlin, (1), I, pp. 80-81.)
This is followed by a description of the earth-covered lodges, "closely
grouped together, leaving but just room enough for walking and riding
between them." Outside they appeared to be made entirely of earth, but
entering he was surprised "to see the neatness, comfort, and spacious
dimensions of these earth-covered dwellings." The structures varied in
size, some being 40, others 60 feet in diameter. All were of a circular
form with the floors 2 feet or more below the original surface. "In the
centre, and immediately under the sky-light is the fire-place, a hole of
four or five feet in diameter, of a circular form, sunk a foot or more
below the surface, and curbed around with stone. Over the fire-place,
and suspended from the apex of diverging props or poles, is generally
seen the pot or kettle, filled with buffalo meat; and around it are the
family, reclining in all the most picturesque attitudes and groups,
resting on their buffalo-robes and beautiful mats of rushes." Their
beds, or sleeping places, stood against the wall and were formed of
poles lashed together and covered with buffalo skins. Each such bed was
screened by skins of the buffalo or elk, arranged as curtains, with a
hole in front to serve as an entrance. "Some of these coverings or
curtains are exceedingly beautiful, being cut tastefully into fringe,
and handsomely ornamented with porcupine's quills and picture writings
or hieroglyphics." Catlin's sketch of the interior of a lodge, as just
described, is reproduced in plate 38, _a_. In this picture the beds
resting against the wall are clearly shown, the sunken fireplace is
surrounded by the occupants of the lodge, and on the extreme right are
two pottery vessels and a bull-boat, so characteristic of the upper
Missouri.
Near the center of the large village, surrounded by the lodges, was the
open space where games were played and their various ceremonies enacted.
Referring to this, Catlin wrote (Op. cit., p. 88): "In the centre of the
village is an open space, or public area, of 150 feet in diameter, and
circular in form, which is used for all public games and festivals,
shows and exhibitions and also for their 'annual religious
ceremonies.'... The lodges around this open space front in, with their
doors towards the centre; and in the middle of this circle stands an
object of great religious veneration.... This object is in form of a
large hogshead, some eight or ten feet high, made of planks and
hoops.... One of the lodges fronting on this circular area, and facing
this strange object of their superstition, is called the 'Medicine
Lodge,' or council house. It is in this sacred building that these
wonderful ceremonies, in commemoration of the flood, take place." Later
Catlin witnessed the remarkable ceremony, as enacted by the Mandan in
the midst of their large village, and prepared a series of paintings
showing the various phases. The original pictures are in the collection
belonging to the United States National Museum, and one, the last,
showing what they termed the "last race," is now reproduced as plate 38,
_b_. In the center of the open space stands the sacred object, "in form
of a large hogshead." An outline drawing of this painting was reproduced
as plate 69 in Catlin's work.
One of the most interesting and vivid passages in Catlin's writings is
his description of this village as it impressed him. To quote (Op. cit.,
pp. 88-89): "In ranging the eye over the village from where I am
writing, there is presented to the view the strangest mixture and medley
of unintelligible trash (independent of the living beings that are in
motion), that can possibly be imagined. On the roofs of the lodges,
besides the groups of living, are buffaloes' skulls, skin canoes, pots
and pottery; sleds and sledges--and suspended on poles, erected some
twenty feet above the doors of their wigwams, are displayed in a
pleasant day, the scalps of warriors, preserved as trophies; and thus
proudly exposed as evidence of their warlike deeds. In other parts are
raised on poles the warriors' pure and whitened shields and quivers,
with medicine-bags attached; and here and there a sacrifice of red
cloth, or other costly stuff, offered up to the Great Spirit, over the
door of some benignant chief, in humble gratitude for the blessings
which he is enjoying. Such is a part of the strange medley that is
before and around me; and amidst them ... can be seen in distance, the
green and boundless, treeless, bushless prairie; and on it, and
contiguous to the piquet which encloses the village, a hundred scaffolds
on which their 'dead live,' as they term it." Such was the appearance of
the great Mandan town in the year 1832, and this description would
probably have applied to many of the ruined villages which stood on the
banks of the Missouri farther down the river, which were occupied during
past generations by the ancestors of those whom Catlin met and whose
portraits have been preserved.
Maximilian, accompanied by the artist Karl Bodmer, left St. Louis April
10, 1833, on board the steamboat _Yellow Stone_, bound for the upper
Missouri. Arriving at Fort Pierre they boarded the _Assiniboin_. The
_Yellow Stone_ being loaded with "7,000 buffalo skins and other furs,"
was to return to St. Louis. Starting from Fort Pierre June 5, they
arrived at Fort Clark, among the Mandan, just two weeks later.
Maximilian wrote on June 18: "At half-past seven we passed a roundish
island covered with willows, and reached then the wood on the western
bank, in which the winter dwellings of part of the Mandan Indian are
situated; and saw, at a distance, the largest village of this tribe,
Mih-Tutta-Hang-Kush, in the vicinity of which the whole prairie was
covered with riders and pedestrians. As we drew nearer the huts of that
village, Fort Clarke, lying before it, relieved by the background of the
blue prairie hills, came in sight, with the gay American banner waving
from the flag-staff.... The _Assiniboin_ soon lay to before the fort,
against the gently sloping shore, where above 600 Indians were waiting
for us." (Maximilian, (1), p. 171.) They departed from Fort Clark the
following day and on June 24, "the seventy-fifth day since our departure
from St. Louis," arrived at Fort Union, near the mouth of the
Yellowstone. Returning to Fort Clark November 8, they remained
throughout the winter, departing April 18, 1834.
During the long winter months Maximilian learned much of the manners and
ways of life of the Mandan, and his records are, in many respects, to be
preferred to those of Catlin. To quote his description of the Mandan
towns: "Their villages are assemblages of clay huts, of greater or less
extent, placed close to each other, without regard to order.
Mih-Tutta-Hang-Kush, the largest of the Mandan villages, was about 150
or 200 paces in diameter, the second was much smaller. The circumference
forms an irregular circle, and was anciently surrounded with strong
posts, or palisades, which have, however, gradually disappeared as the
natives used them for fuel in the cold winters. At four places, at
nearly equal distances from each other, is a bastion built of clay,
furnished with loop-holes, and lined both within and without with
basket-work of willow branches. They form an angle, and are open towards
the village; the earth is filled in between the basket-work and it is
said that these bulwarks, which are now in a state of decay, were
erected for the Indians by the Whites." It is curious and interesting
that a similar observation should have been made by La Verendrye nearly
a century before, and so the question arises, If made by Europeans, who
were they? No protection or fortification of this sort was at the second
and smaller village. A plan of the larger village, indicating its
position on the right bank of the Missouri a short distance above Fort
Clark, is given by Maximilian on page 394 and is here reproduced in
figure 4. This would probably have been near the southern line of the
present Mercer County, North Dakota.
[Illustration: FIG. 4.--Plan of the large Mandan village, 1833.]
Continuing the description of the large village, Maximilian wrote: "The
huts, as I have before remarked, stand close to each other, leaving, in
the centre, an open circular space, about sixty paces in diameter, in
the centre of which (among the Mandans) the ark of the first man is set
up, of which we shall speak in the sequel. It is a small cylinder, open
above, made of planks, about four or five feet high, fixed in the
ground, and bound with climbing plants, or pliable boughs, to hold them
together (see the woodcut, p. 342 [fig. 5]).
[Illustration: FIG. 5.--"The ark of the first man."]
"At the north end of this circular space is the medicine lodge, in which
festivals are celebrated, and certain customs practised, which are
connected with the religious notions of this people.... At the top of a
high pole, a figure is here placed, made of skins, with a wooden head,
the face painted black, and wearing a fur cap and feathers, which is
intended to represent the evil spirit Ochkih-Hadda.... Other grotesque
figures, made of skins and bundles of twigs, we saw hanging on high
poles, most of them being offerings to the deity. Among the huts are
many stages of several stories, supported by poles, on which they dry
the maize. The huts themselves are of a circular form, slightly vaulted,
having a sort of portico entrance. When the inmates are absent the
entrance is shut up with twigs and thorns; and if they wish merely to
close the door they put up a skin stretched out on a frame, which is
shoved aside on entering. In the centre of the roof is a square opening
for the smoke to find vent, over which is a circular sort of screen made
of twigs, as a protection against the wind and rain, and which, when
necessary, is covered with skins (see woodcut [fig. 6]).
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 38
[Illustration: _a._ Interior of a Mandan lodge. George Catlin]
[Illustration: _b._ Scene in a Mandan village. George Catlin]
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 39
[Illustration: "MIH-TUTTA-HANG-KUSCH," A MANDAN VILLAGE
Karl Bodmer, 1833]
"The interior of the hut is spacious, tolerably light, and cleanly. Four
strong pillars towards the middle, with several cross beams, support the
roof. The inner circumference of the hut is formed by eleven or fifteen
thick posts, four or five feet in height, between which other rather
shorter ones are placed close to each other. On these shorter posts,
which are all of an equal height, are long rafters, inclining to the
centre; they are placed near each other, and bear the roof. On the
outside the huts are covered with a kind of mat, made of osiers, joined
together with bark, and now the skeleton of the hut is finished. Over
this hay is spread, and the outer covering is of earth. The men and
women work together in erecting these huts, and the relations,
neighbours, and friends, assist them in the work.... In the centre of
the hut a circular place is dug for the fire, over which the kettle is
suspended. This fire-place, or hearth, is often enclosed with a ledge
of stones. The fuel is laid, in moderately thick pieces, on the external
edge of the hearth, crossing each other in the middle, when it is
kindled, and the pieces gradually pushed in as they burn away. The
Indians are not fond of large fires. The inmates sit round it, on low
seats, made of peeled osiers, covered with buffalo or bear skin. Round
the inner circumference of the hut lie or hang the baggage, the
furniture, and other property, in leather bags, the painted parchment
travelling bags, and the harness of the horses; and on separate stages
there are arms, sledges, and snow-shoes, while meat and maize, piled up,
complete the motley assemblage." (Maximilian, (1), pp. 342-344.)
[Illustration: FIG. 6.--Typical earth lodges.]
Among the many interesting paintings made by Bodmer during his journey
with Maximilian is one of the large Mandan village, plate 39, looking
down the Missouri, showing the cluster of earth lodges on the summit of
the cliff which terminates abruptly at the river. A structure rather
lower than the others, on the immediate edge of the level area, is
probably the "bastion," as represented in the plan, figure 4, pointing
out over the cliff. Beyond the village, but evidently screened from view
by the high cliff upon which the latter stood, was Fort Clark, near the
mouth of a small stream which flowed into the Missouri.
In these large circular structures the beds stood against the wall and
the single opening faced inward. These were described by Catlin and
clearly indicated in his drawing of an interior of a lodge, plate 38,
_a_. In Maximilian's work (p. 344) is a sketch of such a bed which shows
it as a unit, not attached to the wall, and capable of being moved
about. The sketch is reproduced in figure 7. These were so formed and
inclosed in skins as to protect the occupants from the cold blasts of
air which must have circulated about in the interior of the lodge during
certain seasons of the year. And as additional protection "In the
winter huts they place, at the inside of the door, a high screen of
willow boughs, covered with hides, which keeps off the draught of air
from without, and especially protects the fire." And Maximilian related
how, about the middle of November or before, the Indians removed to
their winter huts which were in a timbered area, and thus more protected
from the winds and storms of winter. There they remained until the
latter part of February, or the beginning of March, being governed by
the climatic conditions. Thus about four months of the year would be
spent in their winter village. As the greater part of their possessions
would be deposited in underground caches they made frequent trips
between their villages to get what was desired--food, clothing, skins,
and other supplies. In the winter, when the frozen prairie was covered
with ice and snow, they made use of sledges drawn by dogs to transport
their goods from place to place. The sledges were "made of a couple of
thin, narrow boards, nine or ten feet in length, fastened together with
leather straps, and with four cross-pieces, by way of giving them
firmness."
[Illustration: FIG. 7.--Inclosed bed.]
On the evening of November 30, 1833, Maximilian returned to Fort Clark
from a visit of a few days to the villages a short distance above. They
passed through "the forest-village belonging to the inhabitants of
Ruhptare," referring to the winter village of the people of the smaller
Mandan town. They entered one of the winter lodges, and "there was an
abundance of meat hanging up in this hut, as they had had a very
successful buffalo hunt." After returning to Fort Clark Maximilian
wrote: "The Mandan village near the fort was now entirely forsaken by
the inhabitants. The entrances to the huts were blocked with bundles of
thorns; a couple of families only still remained, one of which was that
of Dipauch, whom Mr Bodmer visited every day, in order to make a drawing
of the interior of the hut. Instead of the numerous inhabitants, magpies
were flying about, and flocks of snow buntings were seen in the
neighbourhood about the dry plants of the prairie, where the Indian
children set long rows of snares, made of horsehair, to catch them
alive." (Op. cit., p. 425.) The drawing made by Bodmer of the interior
of the lodge proves to be one of his most interesting pictures. It was
reproduced as plate XIX, and is here shown in plate 40.