MANDAN VILLAGE, UPPER MISSOURI.
I SAID that I was here in the midst of a strange people, which is literally true; and I find myself surrounded by subjects and scenes worthy the pens of Irving or Cooper--of the Pencils of Raphael or Hogarth; rich in legends and romances, which would require no aid of the imagination for a book or a picture.
The Mandans (or See-pohs-kah-nu-mah-kah-kee, "people of the pheasants," as they call themselves), are perhaps one of the most ancient tribes of Indians in our country. Their origin, like that of all the other tribes is from necessity, involved in mystery and obscurity. Their traditions and peculiarities I shall casually recite in this or future epistles; which when understood, will at once, I think, denominate them a peculiar and distinct race. They take great pride in relating their traditions, with regard to their origin; contending that they were the first people created on earth. Their existence in these regions has not been from a very ancient period; and, from what I could learn of their traditions, they have, at a former period, been a very numerous and powerful nation; but by the continual wars which have existed between them and their neighbours, they have been reduced to their Present numbers.
This tribe is at present located on the west bank of the Missouri, about I800 miles above St. Louis, and 200 below the Mouth of Yellow Stone river. They have two villages only, which are about two miles distant from each other; and number in all (as near as I can learn), about 2000 souls. Their present villages are beautifully located, and judiciously also, for defense 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. On an extensive plain (which is covered with a green turf, as well as the hills and dales, as far as the eye can possibly range, without tree or bush to be seen) are to be seen rising from the ground, and towards the heavens, domes--(not "of gold" but) of dirt -- and the thousand spears (not "spires") and scalp-poles, &c, &c., of. the semi-subterraneous village of the hospitable acid gentlemanly Mandans. These people formerly (and within the recollection of many of their oldest men) lived fifteen or twenty miles farther down the river, in ten contiguous villages; the marks or ruins of which are vet plainly to be seen. At that period, it is evident, as well from the number of lodges which their villages contained, as from their traditions, that their numbers were much greater than at the present day.
There are other, and very interesting, traditions and historical facts relative to a still prior location and condition of these people, of which I shall speak more fully on a future occasion. From these, when they are promulged, I think there may be a pretty fair deduction drawn, that they formerly occupied the lower part of the Missouri, and even the Ohio and Muskingum, and have gradually made their way up the Missouri to where they now are.
There are many remains on the river below this place (and, in fact, to be seen nearly as low down as St. Louis), which shew clearly the peculiar construction of Mandan lodges, and consequently carry a strong proof of the above position. While descending the river, however, which I shall commence in a few weeks, in a canoe, this will be a subject of interest; and I shall give it close examination.
The ground on which the Mandan village is at present built, was admirably selected for defense; being on a bank forty or fifty feet above 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, cf 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 front each other to admit of guns and other missiles to be fired between them. The ditch (unlike that of civilized modes of fortification) is inside of the piquet, in which their warriors screen their bodies from the view and weapons of their enemies, whilst they are reloading and discharging their weapons through the piquets.
The Mandans are undoubtedly secure in their villages, from the attacks of any Indian nation, and have nothing to fear, except when they meet their enemy on the prairie. Their village has a most novel appearance to the eye of a stranger; their lodges are closely grouped together leaving but just room enough for walking and riding between them; and appear from without to be built entirely of dirt; but one is surprised when he enters them, to see the neatness, comfort, and spacious dimensions of these earth-covered dwellings. They all have a circular form, and are from forty to sixty feet in diameter. Their foundations are prepared by digging some two feet in the ground, and forming the door of earth, by leveling the requisite size for the lodge. These floors or foundations are all perfectly circular, and varing in size in proportion to the number of inmates, or of the quality or standing of the families which are to occupy them. The superstructure is then produced, by arranging, inside of this circular excavation, firmly fixed in tire ground and resting against the bank, a barrier or wall of timbers, some eight or nine inches in diameter, of equal height (about six feet) placed on end, and resting against each other, supported by a formidable embankment of earth raised against them outside; then, resting upon tire tops of these timbers or piles, are others of equal size and equal in numbers, of twenty or twentyfive feet in length, resting firmly against each other, and sending their upper or smaller ends towards the centre and top of the lodge; rising at an angle of forty-five degrees to the apex or sky-light, which is about three or four feet in diameter, answering as a chimney and a sky-light at the same time. The roof of the lodge being thus formed, is supported by beams passing around the inner part of the lodge about the middle of these poles or timbers, and themselves upheld by four or five large posts passing down to the floor of the lodge. On the top of, and over the poles forming the roof, is placed a complete mat of willow-boughs, of half a foot or more in thickness, which protects the timbers from the dampness of the earth, with which the lodge is covered from bottom to top, to the depth of two or three feet; and then with a hard or tough clay, which is impervious to water, and which with long use becomes quite hard, and a lounging place for the whole family in pleasant weather -- for sage -- for wooing lovers -- for dogs and all; an airing place -- a look-out -- a place for gossip and mirth -- a seat for the solitary gaze and meditations of the stern warrior, who sits and contemplates the peaceful mirth and happiness that is breathed beneath him, fruits of his hard-fought battles, on fields of desperate combat with bristling Red Men.
The floors of these dwellings are of earth, but so hardened by use, and swept so clean, and tracked by bare and moccassined feel, that they have almost a polish, and would scarcely soil the whitest linen. 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 fireplace, 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. These cabins are so spacious, that they hold from twenty to forty persons -- a family and all their connexions. They all sleep on bedsteads similar in form to ours, but generally not quite so high; made of round poles rudely lashed together with thongs. A buffalo skin, fresh stripped from the animal, is stretched across the bottom poles, and about two feet from the floor; which, when it dries, becomes much contracted, and forms a perfect sacking-bottom. The fur side of this skin is placed uppermost, on which tlrey lie with great comfort, with a buffalo-robe f(,ldrcl lip for a pillow, and others drawn over them instead of blankets. These beds, as far as I Irave seen them (and I have visited almost every lodge in the village), are uniformly screenetl with a covering of buffalo or elk skins, oftentimes beautifully dressed and placed over the upright poles or frame, like a suit of curtains; leaving a hole in front, sufficiently spacious for the occupant to pass in and out, to and from his or her bed. Some of these coverings or curtains are exceedingly beautiful, being out tastefully into fringe, and handsomely ornamented with porcupine's quills and picture writings or hieroglyphics.
From the great number of inmates in these lodges, they are necessarily very spacious, and the number of beds considerable. It is no uncommon thing to see these lodges fifty feet in diameter inside (which is an immense loom), with a row of these curtained beds extending quite around their sides, being some ten or twelve of them, placed four or five feet apart, and the space between them occupied by a large post, fixed quite firm in the ground, and six or seven feet high, with large wooden pegs or bolts in it, on which are hung and grouped, with a wild and startling taste, the arms and armour of the respective proprietor; consisting of his whitened shield, embossed anti emblazoned with the tigure of his protecting medicine (or mystery), his bow and quiver, his war-club or battle-axe, his dart or javelin -- his tobacco pouch and pipe -- his medicine-bag -- and his eagle -- ermine or raven headdress; and over all, and on the top of the post (as if placed by some conjuror or Indian magician, to guard and protect the spell of wildness that reigns in this strange place), stands forth and in full relief the head and horns of a buffalo, which is, by a village regulation, owned and possessed by every man in the nation, and hung at the head of His bed, which he uses as a mask when called upon by the chiefs, to join in the buffalo-dance, of which I shall say more in a future epistle.
This arrangement of beds, of arms, &c., combining the most vivid display and arrangement of colours, of furs, of trinkets -- of barbed and glistening points and steel -- of mysteries and hocus pocus, together with the: sombre and smoked colour of the roof and sides of the lodge; and the wild, and rude and red -- the graceful (though uncivil) conversational, garrulous, story telling and happy, though ignorant and untutored groups, that are smoking their pipes -- wooing their sweethearts, and embracing their little ones about their peaceful and endeared fire-sides; together with their pots and kettles, spoons, and other culinary articles of their own manufacture, around them; present altogether, one of the most picturesque scenes to the eye of a stranger, that can be possibly seen; and far more wild and vivid than could be imagined.
Reader, I said these people were garrulous, story-telling and happy; this is true, and literally so; and it belongs to me to establish the fact, and correct the error which seems to have gone forth to tire world on this subject. As I have before observed, there is no subject that I know of, within the scope and reach of human wisdom, on which the civilized world in this enlightened ape are more incorrectly informed, than upon that of the true manners and customs, and moral condition, rights and abuses, of the North American Indians; and that, as I have also before remarked, chiefly on account of the difficulty of our cultivating a fair and honourable acquaintance with them, and doing them the justice, and ourselves the credit, of a fair anti impartial investigation of their true character. The present age of refinement and research has brought every thing else that I know of(and a vast deal more than the most enthusiastic mind ever dreamed of) within the scope and fair estimation of refined intellect and of science;while the wild and timid savage, with his interesting customs and modes has vanished, or his character has become changed, at the approach of the enlightened and intellectual world; who follow him like a phantom for awhile, and in ignorance of his true character at last turn back to the common business and social transactions of life.
Owing to the above difficulties, which have stood in the way, the world have fallen into many egregious errors with regard to the true modes and meaning of the savage, which I am striving to set forth and correct in the course of these epistles. Rnd amongst them all, there is none more common, nor more entirely erroneous, nor more easily refuted, than the current one, that "the Indian is a sour, morose, reserved and taciturn man." I have heard this opinion advanced a thousand times and I believed it; but such certainly, is not uniformly nor generally the case.
I have observed in all my travels amongst the Indian tribes, and more particularly amongst these unassuming people, that they are a far more talkative and conversational race than can easily be seen in the civilized world. This assertion, like many others I shall occasionally make, will somewhat startle the folks at the East, yet it is true. No one call look into the wigwams of these people, or into any little momentary group of them, without being at once struck with the conviction that small-talk, gossip, garrulity, and story-telling, are the leading passions with them, who have little else to do in the world, but to while away their lives in the innocent and endless amusement ut' the exercise of those talents with which Nature has liberally endowed them, for their mirth and enjoyment.
One has but to walk or ride about this little town and its environs for a few hours in a pleasant day, and overlook the numerous games and gambols, where their notes and yelps of exultation are unceasingly vibrating in the atmosphere; or peep into their wigwams (and watch the glistening hill that's beaming from the noses, cheeks, and chins, of the crouching, crosslegged, and prostrate groups around the fire; where the pipe is passed, and jokes and anecdote, and laughter are excessive) to become convinced that it is natural to laugh and be merry. Indeed it would be strange if a race of people like these, who have little else to do or relish in life, should be curtailed ii, thnt source of pleasure and amusement; and it rvould be also strange, if a life-time ofindulgence and practice in eo innocent and productive a mode of amusement, free from the cares and anxieties of business or professions, should not advance them in their modes, and enable them to draw far greater pleasure from such sources, than we in the civilized and business world can possibly feel. If the uncultivated condition of their minds curtails the number of their enjoyments; yet they are free from, and independent of, a thousand cares and jealousies, which arise from mercenary motives in the civilized world; and are yet far a-head of us (in my opinion) in the real and uninterrupted enjoyment of their simple natural faculties.
They live in a country and in communities, where it is not customary to look forward into the future with concern, for they live without incurring the expenses of life, which are absolutely necessary and unavoidable in the enlightened world; and of course their inclinations and faculties are solely directed to the enjoyment of the present day, without the sober reflections on the past or apprehensions of the future.
With minds thus unexpanded and uninfluencecl by the thousand passions and ambitions of civilized life, ii is easy and natural to concentrate their thoughts and their conversation upon the little and triing occurrences of their lives. They are fond of fun and good cheer, and can laugh easily and heartilv at a slightjoke, of which their peculiar modes of life furnish them an inexha;stible fund, and enable them to cheer their little circle about the wigwam fire-side with endless laughter and garrulity.
It may be thought, that I am taking a great deal of pains to establish this fact, and I am dwelling longer upon it than I otherwise should, inasmuch as I am opposing an error that seems to have become current through the world; and which, if it be once corrected, removes a material difficulty which has always stood in the way of a fair and just estimation of the Indian character. For the purpose of placing the Indian in a proper light before the world, as I hope to do In many respects, it is of importance to me -- it is but justice to the savage-and justice to my readers also, that such points should be cleared up as I proceed; and for the world who enquire for correct and just information, they must take my words for the truth, or else come to this country and look for themselves, into these grotesque circles of never-ending laughter and fun, instead of going to Washington City to gaze on the poor embarrnssed Indian who is called there by his "Great Father," to comtend with the sophistry of the learned and acquisitive world, in bartering away his lands with the graves and the hunting grounds of his ancestors. There is not the proper place to study the Indian cltaracter; yet it is the place where the sycophant and the scribbler go to gaze and frown upon him -- to learn his character, and write his history! and because he does not speak, and quaffs the delicious beverage which he receives from white mens' hands, "he's a speechless brute and a drunkard." An Indian is a beggar in Washington City, and a white man is almost equxlly so in the Mandan village. An Ondian in Washington is mute, is dumb and embarrassed; and so is a white man (and for the very samr reasons) in this place -- he has nobody to talk to.
A wild Indian, to reach the civilized world, must needs travel some thousands of miles in vehicles of conveyance, to which he is unaccustomed -- through latitudes and longitudes which are new to him -- living on food that he is unused to -- stared and gazed at by the thousands and tens of thousands whom he cannot talk to -- his heart grieving and his body sickening at the exhibition of white men's wealth and luxuries, which are enjoyed on the land, and over the bones of his ancestors. And at the end of hip journey he stands (like a caged animal) to be scanned -- to be criticised -- to be pitied -- and heralded to the world as a mute -- as a brute, and a beggar.
A white man, to reach this village, must travel by steam-boat -- by canoes --
on horseback and on foot; swim rivers -- wade quagmires -- fight mosquitoes -- patch his moccasins, and patch them again and again, and his breeches; live on meat alone -- sleep on the ground the whole way, and think and dream of his friends he has left behind; and when he gets here, half-starved, and half-naked, and more than half sick, he finds himself a beggar for a place to sleep, and for something to eat ; a mute amongst thousands who flock about him, to look and to criticise, and to laugh at him for his jaded appearance, and to speak of him as they do of all white men (without distinction) as liars. These people are in the habit of seeing no white men in their country but Traders, and know of no other deeming us all alike, and receiving us all under the presumption that we come to trade or barter; applying to us all, indiscriminately, the epithet of "liars" or Traders.
The reader will therefore see, that we mutually suffer in each other's estimation from the unfortunate ignorance, which distance has chained us in; and (as I can vouch, and the Indian also, wile has visited the civilized world) that the historian who would record justly and correctly the character and customs of a people, must go and live among them.