Part 17

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.

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]).

"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

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 39

"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.)

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."

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.

The people of Mih-tutta-hang-kusch having removed to their winter settlement, prepared to have "a great medicine feast," and Maximilian was invited to be present, and so, as he recorded in his narrative, "we proceeded thither, on the 3rd of December, in the afternoon. Mr. Kipp took his family with him, and Mato-Topé and several other Indians accompanied us. We were all well armed, because it was asserted that a band of hostile Indians had been seen among the prairie hills on the preceding day. Our beds, blankets, and buffalo skins were laid on a horse, on which Mr Kipp's wife, a Mandan Indian, rode. Thus we passed, at a rapid pace, through the prairie, along the Missouri, then below the hills, which are pretty high.... After proceeding about an hour and a half we reached the village in the wood, which is the winter residence of the inhabitants of Mih-Tutta-Hang-Kush. We stopped at the hut of Mr. Kipp's father-in-law, Mandeek-Suck-Choppenik (the medicine bird), who accommodated us with a night's lodging. The description of this hut may serve for all the winter huts of these Indians. It was about twenty paces in diameter, and circular; _h_ is the fence or wall of the hut, supported inside by strong, low posts, on which rests the vaulted roof, which has a square hole to let the smoke escape; _g_ is the entrance, protected by two projecting walls covered above. At _f_ is the door, consisting of a piece of leather stretched on a frame. At _d d_ there is a cross wall of considerable height, made of reeds and osier twigs woven together, to keep off the draught of air. At _e e e_ there is another cross wall, only three feet high, behind which the horses stand; _a_ is the fireplace, round which, at _c c c c_, are the seats of the inmates, consisting of benches formed of basket-work, covered with skins; _b b b b_ are four strong pillars which bear the roof, and are very well united above by cross beams. At _i_ there was a large leather case for the beds in which the family slept. A chain, with a large kettle, was suspended from the roof over the fire, to cook our supper, consisting of very pleasant flavoured sweet maize." (Op. cit., pp. 425-426.) A plan of the lodge is given on page 426, here reproduced as figure 8.

The "great medicine feast" was to begin the evening of their arrival at the winter village and to last 40 nights. That evening "after seven o'clock we repaired to the medicine lodge; it was entirely cleared, except that some women sat along the walls; the fire burned in the centre, before which we took our seats, near the partition _d d_, with several distinguished men of the band of soldiers. At our left hand, the other soldiers, about twenty-five in number, were seated in a row; some of them were handsomely dressed, though the majority were in plain clothes. They had their arms in their hands, and in the centre were three men who beat the drum." (Op. cit., pp. 426-427.) The lengthy detailed account of what followed during the course of the "feast" is most interesting, but will not be mentioned in this sketch.

As among the many neighboring tribes of the Missouri Valley, the buffalo served as the principal source of food for the Mandan. Often sufficient meat could be secured very near the towns; again it would be necessary to undertake long journeys in search of the moving herds. It will be recalled that on January 13, 1805, when the mercury stood 34° below zero, Lewis and Clark saw "nearly one half of the Mandan nation" pass down the frozen Missouri on a hunt to last several days. And a few years later, just at the beginning of summer, June 25, 1811, Brackenridge wrote: "At ten, passed an old Mandan village; and at some distance above, saw a great number of Mandan Indians on their march along the prairie. They sometimes go on hunting parties by whole villages, which is the case at present; they are about five hundred in number, some on horseback, some on foot, their tents and baggage drawn by dogs. On these great hunting parties, the women are employed in preserving the hides, drying the meat, and making a provision to keep. Very little of the buffalo is lost, for after taking the marrow, they pound the bones, boil them, and preserve the oil." (Brackenridge, (1), p. 260.) On such trips away from their permanent earth-lodge villages the Mandan made use of the skin-covered tipi.

In addition to the food supplied by the chase the people of the permanent villages had large gardens in which they raised quantities of corn and beans of various sorts, gourds and sunflowers of several varieties, and of the seeds of the latter "very nice cakes are made." Many animals in addition to the buffalo, and various plants besides those cultivated in the gardens, served the Mandan for food.

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 40

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 41

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 42

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 43

At the time of Catlin's and Maximilian's visits to the Mandan the latter were making and using their primitive forms of utensils such as had been in use for generations. Wooden mortars, bowls hollowed out of hard knots, spoons made of the horn of buffalo and mountain sheep, and, most interesting of all, dishes and vessels made of pottery--all these were used in the preparation or serving of food. Some remarkable examples of wooden bowls made by the Mandan are now preserved in the collection of the United States National Museum, Washington. One of the most interesting is shown in plate 41, _c_ (U.S.N.M. 8406), and another, of simpler form but equally well made, in plate 41, _a_ (U.S.N.M. 6341). Both examples were evidently quite old even when collected. They are fashioned out of maple knots, worked thin and smooth, and are beautiful specimens. Large spoons, often termed "drinking cups," were, as already mentioned, made of the horns of buffalo and mountain sheep. The former were extensively used by many tribes, and usually resembled the one shown in plate 42, _a_. The spoons made of mountain-sheep horns were often much larger and thinner, of a yellowish hue, and the handles were frequently bent into form or decorated. A very beautiful spoon of this sort is shown in plate 42, _b_. (U.S.N.M. 6333.)

Pottery dishes and vessels, so Catlin wrote, "are a familiar part of the culinary furniture of every Mandan lodge, and are manufactured by the women of this tribe in great quantities, and modelled into a thousand forms and tastes. They are made by the hands of the women, from a tough black clay, and baked in kilns which are made for the purpose, and are nearly equal in hardness to our own manufacture of pottery; though they have not yet got the art of glazing, which would be to them a most valuable secret. They make them so strong and serviceable, however, that they hang them over the fire as we do our iron pots, and boil their meat in them with perfect success." (Op. cit., p. 116.) Maximilian described the art of pottery making among the Mandan as exactly like that of the two associated tribes, the Hidatsa and Arikara. He wrote regarding the three tribes that they "understand the manufacture of earthen pots and vessels, of various forms and sizes. The clay is of a dark slate colour, and burns a yellowish-red, very similar to what is seen in the burnt tops of the Missouri hills. This clay is mixed with flint or granite reduced to powder by the action of fire. The workwoman forms the hollow inside of the vessel by means of a round stone which she holds in her hand while she works and smooths the outside with a piece of poplar bark. When the pot is made, it is filled and surrounded with dry shavings, and then burnt, when it is ready for use. They know nothing of glazing." (Op. cit., p. 348.) This was probably the simple process of manufacture followed by the widely scattered tribes, and the apparent ease with which the vessels were made accounts for the great quantities of fragments now discovered scattered over ancient village sites. Two small vessels made by the Mandan, and collected by Dr. Matthews half a century ago, are in the National Museum collection, and one is shown in plate 41, _b_. Very few perfect specimens exist, several being in the collection of the State Historical Society of North Dakota. The specimens in the National Museum are rather small, but some very large vessels were made and used in boiling their food.

Bows and arrows were the principal weapons of the Mandan. The heads of the arrows, at the time of Maximilian's stay among the people, were made of thin bits of iron, although persons then living remembered the use of stone. Lances and clubs were likewise made and used, and when mentioning the latter Maximilian said, "a simple, knotty, wooden club is called mauna-panischa," and gives, on page 390, a woodcut of such a weapon. It is of interest to know that an example of this peculiar form of weapon, which at once suggests the traditional club of Hercules, is preserved in the Museo Kircheriana, in Rome. It is one of four specimens now belonging to the museum which were collected by Maximilian, the other three being a knife sheath, a horse bridle, and a saddle blanket, all being beautifully decorated with colored quillwork. The club is shown in figure 9, after a drawing made for the writer in 1905 by Dr. Paribeni, of the museum. The smaller end is bound or braided with tanned skin, to serve as a handle, and around the upper end of the wrapping is a band of quillwork similar in workmanship to that on the other objects. All are remarkably well preserved, and several specimens in the Ethnological Museum in Florence may have belonged to the Maximilian collection.

The Mandans, like other tribes of the upper Missouri Valley, were very expert in the art of dressing skins, especially those of the buffalo. They used two forms of implements, one of which is similar to those shown in plate 12, _a_; the second, rather more complicated, is represented in plate 34, _c_. This is a beautiful old specimen now in the National Museum. The handle is formed of a piece of elk antler; the blade is of clear, brownish flint, well chipped. Other similar objects are preserved in the collection.