by George Catlin

(First published in London in 1844)

LETTER -- No. 23.


Soon after witnessing the curious scenes described in the former Letters, I changed my position to the place from whence I am now writing -- to the village of the Minatarees, which is also located on the west bank of the Missouri river, and only eight miles above the Mandans. On my way down the river in my canoe, I passed this village without attending to their ernest and, clamorous invitations for me to come ashore, and it will -- thus be seen that I am retrograding a little, to see all that is to be seen in this singular country.

I have been here some weeks, and am able already to say of these people as follows: --

The Minatarees (people of the willows) are a small tribe of about I500 souls, residing in three villages of earth-covered lodges, on the banks of Knife river; a small stream,so called, meandering through a beautiful and extensive prairie, and uniting its waters with the Missouri.

This small community is undoubtedly a part of the tribe of Crows, of whom I have already spoken, living at the base of the Rocky Mountains, who have at some remote period, either in their war or hunting excursions, been run off by their enemy, and their retreat having been prevented, have thrown themselves upon the hospitality of the Mandans, to whom they have looked for protection, and under whose wing they are now living in a sort of confederacy, ready to intermarry and also to join, as they often have done, in the common defense of their country.

In language and personal appearance, as well as in many of their customs, they are types of the Crows; yet having adopted and so long lived under its influence, the system of the Mandans, they are much like them in many respects, and continually assimilating to the modes of their patrons and protectors. Amongst their vague and various traditions they have evidently some disjointed authority for the manner in which they came here; but no account of the time. They say, that they came poor -- without wigwams or homes -- were nearly all women, as their warriors had been killed off in their flight; that the Mandans would not take them into their village, nor let their come nearer than where they are now living, and there assisted them to build their villages. From these circumstances their wigwams have been constructed exactly in the same manner as those of the Mandans, which I have already described, and entirely distinct from any custom to be seen in the Crow tribe.

Notwithstanding the long familiarity in which they have lived with the Mandans, and the complete adoption of most of their customs, yet it is almost an unaccountable fact, that there is scarcely a man in the tribe who can speak half a dozen words of the Mandan language; although on the other hand, the Mandans are most of them able to converse in the Minataree tongue; leaving us to conclude, either that the Minatarees are a very inert and stupid people, or that the Mandan language(which is most probably the case) being different from any other language in the country, is an exceedingly difficult one to learn.

The principal village of the Minatarees which is built upon the bank of the Knife river, contains forty or fifty earth-covered wigwams, from forty to fifty feet in diameter, and being elevated, overlooks the other the other two, which are on lower ground and almost lost amidst their numerous corn fields and other profuse vegetation which cover the earth with their luxuriant growth.

The scenery along the banks of this little riser, from village to village is quite peculiar and curious; rendered extremely so by the continual wild and garrulous groups of men, women, and children, who are wending their way along its winding shores, or dashing and plunging through its blue waves, enjoying the luxury of swimming, of which both; sexes seem to be passionately fond. Others are paddling about in-their tub-like canoes, made of the skins of buffaloes; and every now and then, are to be seen their sudatories, or vapour-baths, where steam is raised by throwing water on to heated stones; and the patient jumps from his sweating-house and leaps into the river in the highest state of perspiration, as I have more fully described whilst speaking of the bathing of the Mandans.

The chief sachem of this tribe is a very ancient and patriarchal looking man, by the name of Eeh-tohk-pah-shee-pee-shah (the black moccasin), and counts, undoubtedly, more than an hundred snows. I have been for some days an inmate of his hospitable lodge, where he sits tottering with age, and silently reigns sole monarch of his little community around him, who are continually dropping in to cheer his sinking energies, and render him their homage. His voice and his sight are nearly gone; but the gestures of his hands are yet energetic and youthful, and freely speak the language of his kind heart.

I have been treated in the kindest manner by this old chief; and have painted his portrait as he was seated on the floor of his wigwam, smoking his pipe, whilst he was recounting over to me some of the extraordinary feats of his life, with a beautiful Crow robe wrapped around him, and his hair wound up in a conical form upon his head, and fastened with a small wooden pin, to keep it in its place.

The man has many distinct recollections of Lewis and Clarke, who were the first explorers of this country, and who crossed the Rocky Mountains thirty years ago. It will be seen by reference to their very interesting history of their tour, that they were treated with great kindness by this man; and that they in consequence constituted him chief of the tribe, with the consent of his people; and he has remained their chief ever since. He enquired very earnestly for " Red Hair" and "Long Knife" (as he had ever since termed Lewis and Clarke), from the fact, that one had red hair (an unexampled thing in his country), and the other wore a broad sword which gained for him the appellation of "Long Knife".

I have told him that "Long Knife" has been many years dead; and that "Red Hair" is yet living in St. Louis, and no doubt, would be glad to hear of him; at which he seemed much pleased, and has signified to me that he will make me bearer of some peculiar dispatches to him. The name by which these people are generally called (Grosventres) is one given them by the French Traders, and has probably been applied to them with some degree of propriety or fitness, as contradistinguished from the Mandans amongst whom these Traders were living; and who are a small race of Indians, being generally at or below the average stature of man; whilst the Minatarees are generally tall and heavily built. There is no tribe in the western wilds, perhaps, who are better entitled to the style of warlike, than the Minatarees; for they, unlike the Mandans, are continually carrying war into their enemies' country; oftentimes drawing the poor Mandans into unnecessary broils, and suffering so much themselves in their desperate warexcursions, that I find the proportion of women to the number of men as two or three to one, through the tribe.

The son of Black Moccasin, whose name is Ee-a-chin-che-a (the red thunder), and who is reputed one of the most desperate warriors of his tribe, I have also painted at full length, in his war-dress, with his bow in his hand, his quiver slung, and his shield upon his arm. In this plight, sans head-dress, sans robe, and sans everything that might be an useless incumbrance -- with the body chiefly naked, and profusely bedaubed with red and black paint, so as to form an almost Perfect disguise, the Indian warriors invariably sally forth to war; save the chief, who always plumes himself, and leads on his little band, tendering himself to his enemies a conspicuous mark, with all his ornaments and trophies upon him; that his enemies, if they get him, may get a prize worth the fighting for.

Besides chiefs and warriors to be admired in this little tribe, there are many beautiful and voluptuous looking women, who are continually crowding in throngs, and gazing upon a stranger; and possibly shedding more bewitching smiles from a sort of necessity, growing out of the great disparity in numbers between them and the rougher sex, to which I have before alluded.

From the very numerous groups of these that have from day to day constantly pressed upon me, overlooking the operations of my brush; I have been unable to get more than one who would consent to have her portrait painted, owing to some fear or dread of harm that might eventually ensue in consequence; or from a natural coyness or timidity, which is surpassing all description amongst these wild tribes, when in presence of strangers.

The one whom I have painted is a descendant from the old chief; and though not the most beautiful, is yet a fair sample of them, and dressed in a beautiful costume of the mountain-sheep skin, handsomely garnished with porcupine quills and beads. This girl was almost compelled to stand for her picture by her relatives who urged her on, whilst: she modestly declined, offering as her excuse that "she was not pretty enough, and that her picture would be laughed at." This was either ignorance or excessive art on her part; for she was certainly more than comely, and the beauty of her name, Seet-se-be-a (the midday sun) is quite enough to make up for a deficiency, if there were any, in the beauty of her face.

I mentioned that I found these people raising abundanceof corn or maize; and I have happened to visit them in the season of their festivities, which annually take place when the ears of corn are of the proper size for eating. The green corn is considered a great luxury by all those tribes who cultivate it; and is ready for eating as soon as the ear is of full size, and the kernels are expanded to their full growth, but are yet soft and pulpy. In this green state of the corn, it is boiled and dealt out in great profusion to the whole tribe, who feast and surfeit upon it whilst it lasts; rendering thanks to the Great Spirit for the return of this joyful season, which they do by making sacrifices, by dancing, and singing songs or thanksgiving. This joyful occasion is one valued alike, and conducted in a similar manner, by most of the tribes who raise the corn, however remote they may be from each other. It lasts but for a week or ten days; being limited to the longest term that the corn remains in this tender and palatable state; during which time all hunting, and all war-excursions, and all other avocations, are positively dispensed with; and all join in the most excessive indulgence of gluttony and conviviality that can possibly be conceived. The fields of corn are generally pretty well stripped during this excess; and the poor improvident Indian thanks the Great Spirit for the indulgence he has had, and is satisfied to ripen merely the few ears that are necessary for his next year's planting, without reproaching himself for his wanton lavishness, which has laid waste his fine fields, and robbed him of the golden harvest, which might have gladdened his heart, with those of his wife aud little children, through the cold and dreariness of winter.

The most remarkable feature of these joyous occasion is the "green corn-dance", which is always given as preparatory to the feast, and by most of the tribes in the following manner :---

At the usual season, and the time when from outward appearance of the stalks and ears of the corn, it is supposed to be nearly ready for use, several of the old women who are the owners of fields or patches of corn (for such are the proprietors and cultivators of all crops in Indian countries, the men never turning their hands to such degrading occupations) are delegated by the medicine-men to look at the corn fields every morning at sun-rise, and bring into the council-house, where the kettle is ready, several ears of corn, the husks of which the women are not allowed to break open or even to peep through. The women then are from day to day discharged and the doctors left to decide, until from repeated examinations they come to the decision that it will do; when they dispatch runners or criers, announcing to every part of the village or tribe that the Great Spirit has been kind to them, and they must all meet on the next day to return thanks for his goodness. That all must empty their stomachs, and prepare for the feast that is approaching.

On the day appointed by the doctors, the villagers are all assembled, and in the midst of the group a kettle is hung over a fire and filled with the green corn, which is well boiled, to be given to the Great Spirit, as a sacrifice necessary to be made before any one can indulge the cravings of his appetite. Whilst this first kettle full is boiling, four medicine-men, with a stalk of the corn in one hand and a rattle (she-she-quoi) in the other, with their bodies painted with white clay, dance around the kettle, chanting a song of thanksgiving to the Great Spirit to whom the offering is to be made. At the same time a number of warriors are dancing around in a more extended circle, with stalks of the corn in their hands, and joining also in the song of thanksgiving, whilst the villagers are all assembled and looking on. During this scene there is an arrangement of wooden bowls laid upon the ground, in which the feast is to be dealt out, each one having in it a spoon made of the buffalo or mountain-sheep's horn.

In this wise the dance continues until the doctors decide that the corn is sufficiently boiled; it then stops for a few moments, and again assumes a different form and a different song, whilst the doctors are placing the ears on a little scaffold of sticks, which they erect immediately over the fire where It is entirely consumed, as they join again in the dance around it.

The fire is then removed, and with it the ashes, which together are buried in the ground, and new fire is originated on the same spot where the old one was, by friction, which is done by a desperate and painful exertion by three men seated on the ground, facing each other and violently drilling the end of a stick into a hard block of wood by rolling it between the hands, each one catching it in turn from the others without allowing the motion to stop until smoke, and at last a spark of fire is seen and caught in a piece of spunk, when there is great rejoicing in the crowd. With this a fire is kindled, and the kettle ful of corn again boiled for the feast, at which the chiefs, doctors, and warriors are seated; and after this an unlimited licence is given to the whole tribe, who surfeit upon it and indulge in all their favorite amusements and excesses, until the fields of corn are exhausted, or its ears have become too hard for their comfortable mastication.

Such are the general features of the green corn festivity and dance amongst most of the tribes; and amongst some there are many additional forms and ceremonies gone through, preparatory to the indulgence in the feast.

Some of the southern tribes concoct a most bitter and nauseating draught, which they call asceola (the black drink), which they drink to excess for several days previous to the feast; ejecting everything from their stomachs and intestines, enabling them after this excessive and painful purgation, to commence with the green corn upon an empty and keen stomach.

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