LETTER No. I9.
MANDAN VILLAGE, UPPER MISSOURI
In my last Letter I gave an account of the buffalo dance, and in future epistles may give some descriptions of a dozen other kinds of dance, which these people have in common with other tribes; but in the present Letter I shall make an endeavor to confine my observations to several other customs and forms, which are very curious and peculiar to the Mandans.
Of these, one of the most pleasing is the sham-fight and sham scalp-dance of the Mandan boys, which is a part of their regular exercise, and constitutes a material branch of their education. During the pleasant mornings of the summer, the little boys between the age of seven and fifteen are called out, to the number of several hundred, and being divided into two companies, each of which is headed by some experienced warrior, who leads them on, in the character of a teacher; they are led out into the prairie at sunrise, where this curious discipline is regularly taught them. Their bodies are naked, and each one has a little bow in his left hand and a number of arrows made of large spears of grass, which are harmless in their effects. Each one has also a little belt or girdle around his waist, in which he carries a knife made of a piece of wood and equally harmless -- on the tops of their heads are slightly attached small tufts of grass, which answer as scalps, and in this plight, they follow the dictates of their experienced leaders, who lead them through the judicious evolutions of Indian warfare-of feints -- of retreats -- of attacks -- and at last to a general fight. Many manoeuvres are gone through, and eventually they are brought up face to face, within fifteen or twenty feet of each other, with their leaders at their head stimulating them on. Their bows are bent upon each other and their missiles flying, whilst they are dodging and fending them off.
If any one is struck with an arrow on any vital part of his body, he is obliged to fall, and His adversary rushes up to him, places his foot upon him, and snatching from his belt his wooden knife, grasps hold of his victim's scalp-lock of grass, and making a feint at it with his wooden knife, twitches it off and puts it into his belt, and enters again into the ranks and front of battle.
This mode of training generally lasts an hour of more in the morning, and is performed on an empty stomach, affording them a rigid and wholesome exercise, whilst they are, instructed in the important science of war. Some five or six miles of ground are run over during these evolutions, giving suppleness to their limbs and strength to their muscles, which last and benefit them through life.
After this exciting exhibition is ended, they all return to their village, where the chiefs and braves pay profound attention to their vaunting, and applaud them for their artifice and valor.
Those who have taken scalps then step forward, brandishing them and making their boast as they enter into the scalp-dance (in which they are also instructed by their leaders or teachers), jumping and yelling -- brandishing their scalps, and reciting their sanguinary deeds, to the great astonishment pf their tender aged sweethearts, who are gazing with wonder upon them.
The games and amusements of these people are in most respects like those of the other tribes, consisting of ball plays -- game of the moccasin, of the platter--feats of archery -- horse-racing, &c.; and they have yet another, which may be said to be their favorite amusement, and unknown to the other tribes about them. The game of Tchung-kee, a beautiful athletic exercise, which they seem to be almost unceasingly practicing whilst the weather is fair, and they have nothing else of moment to demand their attention. This game is decidedly their favorite amusement, and is played near to the village on a pavement of clay, which has been used for that purpose until it has become as smooth and hard as a Boor. For this game two champions form their respective parties, by choosing alternately the most famous players, until their requisite numbers are made up. Their bettings are then made, and their stakes are held by some of the chiefs or others present The play commences With two (one from each party), who start off upon a trot, abreast of each other, and one of them rolls in advance of them, on the pavement, a little ring of two or three inches in diameter, cut out of a. stone; and each one follows it up with his "tchung-kee" (a stick of six feet in length, with little bits of leather projecting from its sides of an inch or more in length), which he throws before him as he runs, sliding it along upon the ground after the ring, endeavoring to place it in such a position when it stops, that the ring may fall upon it, and receive one of the little projections of leather through it, which counts for game, one, or two, or four, according to the position of the leather on which the ring is lodged. The last winner always has the rolling of the ring, and both start and throw the tchung-kee together; if either fails to receive the ring or to lie in a certain position, it is a forfeiture of the amount of the number he was nearest to, and he loses his throw ; when another steps into his place. This game is a very difficult one to describe, so as to give an exact idea of it, unless one can see it played -- it is a game of great beauty and fine bodily exercise, and these people become excessively fascinated with it; often gambling away every thing- they possess, and even sometimes, when everything else was gone, have been known to stake their liberty upon the issue of these games, offering themselves as slaves to their opponents in case they get beaten.
Feasting and fasting are important customs observed by the Mandans, as well as by most other tribes, at stated times and for particular purposes. These observances are strictly religious and rigidly observed. There are many of these forms practiced amongst the Mandans, some of which are exceedingly interesting, and important also, in forming a correct estimate of the Indian character; and I shall at a future period take particular pains to lay them before my readers.
Sacrificing is also a religious custom with these people, and is performed in many different modes, and on numerous occasions. Of this custom I shall also speak more fully hereafter, merely noticing at present, some few of the hundred modes in which these offerings are made to the Good and Evil Spirits. Human sacrifices have never been made by the Mandans, nor by any of the north western tribes (so far as I can learn), excepting the Pawnees of the Platte; who have, undoubtedly, observed such an inhuman practice in former times, though they have relinquished it of late. The Mandans sacrifice their fingers to the Great Spirit, and of their worldly goods, the best and the most costly; if a horse or a dog, it must be the favorite one; if it is an arrow from their quiver, they will select the most perfect one as the most effective gift; if it is meat, it is the choicest piece cut from the buffalo or other animal; if it is anything from the stores of the Traders, it is the most costly--it is blue or scarlet cloth, which costs them in this country an enormous price, and is chiefly used for the purpose of hanging over their wigwams to decay, or to cover the scaffolds where rest the bones of their departed relations.
Of these kinds of sacrifices there are three of an interesting nature, erected over the great medicine-lodge in the center of the village-they consist of ten or fifteen yards of blue and black cloth each, purchased from the Fur Company at fifteen or twenty dollars per yard, which are folded up so as to resemble human figures, with quills in their heads and masks on their faces. These singular-looking figures, like "scare crows", are erected on poles about thirty feet high, over the door of the mystery-lodge, and there are left to decay. There hangs now by the side of them another, which was added to the number a few days since, of the skin of a white buffalo, which will remain there until it decays and falls to pieces.
This beautiful and costly skin, when its history is known, will furnish a striking proof of the importance which they attach to these propitiatory offerings. But a few weeks since, a party of Mandans returned from the mouth of the Yellow Stone, two hundred miles above, with information that a party of Blackfeet were visiting that place on business with the American Fur Company; and that they had with them a white buffalo robe for sale. This was looked upon as a subject of great importance by the chiefs, and one worthy of public consideration. A white buffalo robe is a great curiosity, even in the country of buffaloes, and will always command an almost incredible price, from its extreme scarcity; and then, from its being the most costly article of traffic in these regions, it is usually converted into a sacrifice, being offered to the Great Spirit, as the most acceptable gift that can be procured. Amongst the vast herds of buffaloes which graze on these boundless prairies, there is not one in an hundred thousand, perhaps, that is white; and when such an one is obtained, it is considered great medicine or mystery.
On the receipt of the intelligence above-mentioned, the chiefs convened in council, and deliberated on the expediency of procuring the white robe from the Blackfeet; and also of appropriating the requisite means, and devising the proper mode of procedure for effecting the purchase. At the close of their deliberations, eight men were fitted out on eight of their best horses, who took from the Fur Company's store, on the credit of the chiefs, goods exceeding even the value of their eight horses; and they started for the Mouth of the Yellow Stone, where they arrived In due time, and made the purchase, by leaving the eight horses and all the goods which they carried; returning on foot to their own village, bringing home with them the white robe, which was looked upon by all eyes of the villagers as a thing that was vastly curious, and containing (as they express it) something of the Great Spirit. This wonderful anomaly laid several days in the chief's lodge, until public curiosity was gratified; and then it was taken by the doctors or high-priests, and with a great deal of form and mystery consecrated, and rased on the top of a long pole over the medicine-lodge; where it now stands in a group with the others, and will stand as an offering to the Great Spirit, until it decays and falls to the ground.
This Letter, as I promised in its commencement, being devoted to some of the customs peculiar to the Mandans, and all of which will be new to the world, I shall close, after recording in it an account of a laughable farce, which was enacted in this village when I was on my journey up the river, and had stopped on the way to spend a day or two in the Mandan village.
Readers, did you ever hear of "Rain Makers"? If not, sit still, and read on; but laugh not -- keep cool and sober, or else you may laugh in the beginning, and cry at the end of my story. Well, I introduce to you a new character -- not a doctor or a high-priest, yet a medicine-man, and one of the highest and most respectable order, a "Rain Maker" Such dignitaries live in the Mandan nation, aye, and "rain stoppers" too; and even those also amongst their conjurati, who, like Joshua of old, have even essayed to stop the sun in his course; but from the inefficiency of their medicine or mystery, have long since descended into insignificance.
Well, the story begins thus: -- The Mandans, as I have said in a former Letter, raise a great deal of corn ; and sometimes a most disastrous drought will be visited on the land, destructive to their promised harvest. Such was the case when I arrived at the Mandan village on the steam-boat, Yellow-Stone. Rain had not fallen for many a day, and the dear little girls and the ugly old squaws, altogether (all of whom had fields of corn), were groaning and crying to their lords, and imploring them to intercede for rain, that their little respective patches, which were now turning pale and yellow, might not be withered, and they be deprived of the pleasure of their customary annual festivity, and the joyful occasion of the " roasting ears," and the "green corn dance".
The chiefs and doctors sympathized with the plaints of the women, and recommended patience. Great deliberation, they said, was necessary in these cases; and though they resolved on making the attempt to produce rain for the benefit of the corn; yet they very wisely resolved that to begin too soon might ensure their entire defeat in the endeavor; and that the longer they put it off, the more certain they would feel of ultimate success. So, after a few days of further delay, when the importunities of the women had become clamorous, and even mournful, and almost insupportable, the ·medicine-men assembled in the council-house, with all their mystery apparatus about them -- with an abundance of wild sage, and other aromatic herbs, with a fire prepared to burn them, that their savory odors might be sent forth to the Great Spirit. The lodge was closed to all the villagers, except some ten or fifteen young men, who were willing to hazard the dreadful alternative of making it rain, or suffer the everlasting disgrace of having made a fruitless essay.
They, only, were allowed as witnesses to the hocus pocus and conjuration devised by the doctors inside of the medicine-lodge; and they were called up by lot, each one in his turn, to spend a day upon the top of the lodge, to test the potency of his medicine; or, in other words, to see how far his voice might be heard and obeyed amongst the clouds of the heavens I whilst the doctors were burning incense in the wigwam below, and with their songs and prayers to the Great Spirit for success, were sending forth grateful fumes and odors to Him" who lives in the sun and commands the thunders of Heaven. "Wah-kee (the shield) was the first who ascended the wigwam at sunrise; and he stood all day, and looked foolish, as he was counting over and over his string of mystery-beads -- the whole village were assembled around him, and praying for his success. Not a cloud appeared -- the day was calm and hot; and at the setting of the sun, he descended from the lodge and went home -- "his medicine was not good", nor can he ever be a medicine-man.
Om-pah (the elk) was the next; he ascended the lodge at sunrise the next morning. His body was entirely naked, being covered with yellow clay. On his left arm he carried a beautiful shield, and a long lance in his right; and on his head the skin of a raven, the bird that soars amidst the clouds, and above the lightning's glare -- he flourished his shield and brandished his lance, and raised his voice, but in vain; for at sunset the ground was dry and the sky was clear; the squaws were crying, and their corn was withering at its roots.
War-rah-pa (the beaver) was the next; he also spent his breath in vain upon tire empty air, and came down at night -- and Wak-a-dah-ha-hee (the white buffalo's hair) took the stand the next morning. He is a small, bat beautifully proportioned young man. He was dressed in a tunic and leggings of the skins of the mountain-sheep, splendidly garnished with quills of the porcupine, and fringed with locks of hair taken by his own hand from the heads of his enemies. On his arm he carried his shield, made of the buffalo's hide -- its boss ware the head of the war-eagle -- and its front was ornamented with "red chains of lightning". In his left hand he clenched his sinewy bow and one single arrow. The villagers were all gathered about him; when he threw up a feather to decide on the course of the wind, and he commenced thus: -- "My friends! people of the pheasants! you see me here a sacrifice -- I shall this day relieve you from great distress, and bring joy amongst you; or I shall descend from this lodge when the sun goes down, and live amongst the dogs and old women all my days. My friends! You saw which way the feather; flew, and I hold my shield this day in the direction where the wind comes -- the lightning on my shield will draw a great cloud, and this arrow, which is selected from my quiver, and which is feathered with the quill of the white swan, will make a hole in it. My friends! this hole in the lodge at my feet, shows me the medicine-men, who are seated in the lodge below me and crying to the Great Spirit; and through it comes and passes into my nose delightful odors, which you see rising in the smoke to the Great Spirit above, who rides in the clouds and commands the winds ! Three days they have sat here, my friends, and nothing has been done to relieve your distress. On the first day was Wahkee (the shield), he could do nothing: he counted his beads and came down -- his medicine was not good -- his name was bad, and it kept off the rain. The next was Om-pah (die elk); on his head the raven was seen, who flies above the storm, and he failed. War-rah-pa (the beaver) was the next, my friends; the beaver lives under the water, and he never wants it to rain. My friends! I see you are in great distress, and nothing has yet been done; this shield belonged to my father the White Buffalo; and the lightning you see on it is red; it was taken from a black cloud, and that cloud will come over us to-day. I am the white buffalo's hair -- and I am the son of my father."
In this manner flourished and manoeuvred Wak-a-dah-ha-hee (the white buffalo's hair), alternately addressing the audience and the heavens--and holding converse with the winds and the "je-bi" (spirits) that are floating about in them -- stamping his foot over the heads of the magi, who were involved in mysteries beneath him, and invoking the spirits of darkness and light to send rain, to gladden the hearts of the Mandans.
It happened on this memorable day about noon, that the steam-boat Yellow Stone, on her first trip up the Missouri River, approached and landed at the Mandan Village, as I have described in a former epistle. I was lucky enough to be a passenger on this boat, and helped to fire a salute of twenty guns of twelve pounds caliber, when we first came in sight of the village, some three or four miles below. These guns introduced a neur sound into this strange country, which the Mandans at first supposed to be thunder; and the young man upon the lodge, who turned it to good account, was gathering fame in rounds of applause, which were repeated and echoed through the whole village; all eyes were centered upon him --chiefs envied him -- mothers' hearts were beating high whilst they were decorating and leading up their fair daughters to offer him in marriage, on his signal success. The medicine-men had left the lodge, and came out to bestow upon him the envied title of "medicine-man", or L' doctor," which he had so deservedly won -- wreaths were prepared to decorate his brews, and eagle's plumes and calumets were in readiness for him; his friends were all rejoiced--his enemies wore on their faces a silent gloom and hatred; and his old sweethearts, who had formerly cast him off, gazed intensely upon him, as they glowed with the burning fever of repentance.
During all this excitement, Wak-a-dah-ha-hee kept his position, assuming the most commanding and threatening attitudes; brandishing his shield in the direction of the thunder, although there was not a cloud to be seen, until he (poor fellow), being elevated above the rest of the village, espied, to his inexpressible amazement, the steam-boat ploughing its way up the windings of the river below; puffing her steam from her pipes, and sending forth the thunder from a twelve-pounder on her deck!
The White Buffalo's Hair stood motionless and turned pale, he looked awhile, and turned to the chief and to the multitude, and addressed them with a trembling lip -- "My friends, we will get no rain I -- there are, you see, no clouds; but my medicine is great -- I have brought a thunder boat ! look and see it! The thunder you hear is out of her mouth, and the lightning which you see is on the waters!"
At this intelligence, the whole village flew to the tops of their wigwams, or to the bank of the river, from whence the steamer was in full view, and ploughing along, to their utter dismay and confusion.
In this promiscuous throng of chiefs, doctors, women, children and dogs, was mingled Wak-a-dah-ha-hee (the white buffalo's hair), having descended from his high place to mingle with the frightened throng.
Dismayed at the approach of so strange and unaccountable an object, the Mandans stood their ground but a few moments; when, by an order of the chiefs, all hands were ensconced within the piquets of their village, and all the warriors armed for desperate defense. A few moments brought the boat in front of the village, and ail was still and quiet as death; not a Mandan was to be seen upon the banks. The steamer was moored, and three or four of the chiefs soon alter, walked boldly down the bank and on to her deck, with a spear in one hand and the calumet or pipe of peace in the other. The moment they stepped on board they met (to their great surprise and joy) their old friend, Major Sanford, their agent, which circumstance put an instant end to all their fears. The villagers were soon apprized of the fact, and the whole race of the beautiful and friendly Mandans was paraded on the bank of the river, in front of the steamer.
The "rain maker", whose apprehensions of a public calamity brought upon the nation by his extraordinary medicine, had, for the better security of his person from apprehended vengeance, secreted himself in some secure place, and was the last to come forward, and the last to be convinced that this visitation was a friendly one from the white people; and that his medicine had not in the least been instrumental in bringing it about. This information, though received by him with much caution and suspicion, at length gave him great relief, and quieted his mind as to his danger. Yet still in his breast there was a rankling thorn, though he escaped the dreaded vengeance which he had a few moments before apprehended as at hand; as he had the mortification and disgrace of having failed in his mysterious operations. He set up, however (during the day, in his conversation about the strange arrival), his medicines, as the cause of its approach; asserting everywhere and to everybody, that he knew of its coming, and that he had by his magic brought the occurrence about. This plea, however, did. not get him much audience; and in fact, everything else was pretty much swallowed up in the guttural talk, and bustle, and gossip about the mysteries of the "thunder-boat", and so passed the day, until just at the approach of evening, when the "White Buffalo's Hair" (more watchful of such matters on this occasion than most others) observed that a black cloud had been jutting up in the horizon, and was almost directly over the village ! In an instant his shield was on his arm, and his bow in his hand, and he again upon the lodge! Stiffened and braced to the last sinew, he stood, with his face and his shield presented to the cloud, and his bow drawn. He drew the eyes of the whole village upon him as he vaunted forth his super-human powers, and at the same time commanding the cloud to come nearer, that he might draw down its contents upon the heads and the corn-fields of the Mandans! In this wise he stood, waving his shield over his head, stamping his foot and frowning as he drew his bow and threatened the heavens, commanding it to rain -- his bow was bent, and the arrow drawn to its head, was sent to the cloud, and he exclaimed, (I My friends, it is done ! Wak-a-dahIra-hee's arrow has entered that black cloud, and the Mandans will be wet with the water of the skies!" His predictions were truer--in a few moments the cloud was over the village, and the rain fell in torrents. He stood for some time wielding his weapons and presenting His shield to the sky, while he boasted of his power and the efficacy of his medicine, to those who had been about him, but were now driven to the shelter of their wigwams. He, at length, finished his vaunts and his threats, and descended from his high place (in which he had been perfectly drenched), prepared to receive the honours and the homage that were due to one so potent in his mysteries; and to receive the style and title of "medicine-man". This is one of a hundred different modes in which a man in Indian countries acquires the honorable appellation.
This man had "made it rain," and of course was to receive more than usual honours, as he had done much more than ordinary men could do. All eyes were upon him, and all were ready to admit that he was skilled in the magic ·art; and must be so nearly allied to the Great or Evil Spirit, that he must needs be a man of great and powerful influence in the nation, and well entitled to the style of doctor or medicine-man.
Headers, there are two facts relative to these strange transactions, which are infallibly true, and should needs be made known. The first is, that when the Mandans undertake to make it rain, they never fail to succeed, for their ceremonies never stop until rain begins to fall. The second is equally true, and is this: that he who has once "made it rain", never attempts it again; his medicine is undoubted -- and on future occasions of the kind, he stands aloof, who has once done it in presence of the whole village, giving an opportunity to other young men who are ambitious to signalize themselves in the same way.
During the memorable night of which I have just spoken, the steam-boat remained by the side of the Mandan village, and the rain that had commenced falling continued to pour down its torrents until midnight; black thunder roared, and livid lightning flashed until the heavens appeared to be lit up with one unceasing and appalling glare. In this frightful moment of consternation, a flash of lightning buried itself in one of the earth-covered lodges of the Mandans, and killed a beautiful girl. Here was food and fuel fresh for their superstitions; and a night of vast tumult and excitement ensued. The dreams of the new-made medicine-man were troubled, and he had dreadful apprehensions for the coming day -- for he knew that he was subject to the irrevocable decree of the chiefs and doctors, who canvass every strange and unaccountable event, with close and superstitious scrutiny, and Let their vengeance fall without mercy upon its immediate cause.
He looked upon his well-earned fame as likely to be withheld from him; and also considered that his life might perhaps be demanded as the forfeit for this girl's death, which would certainly be charged upon him. He looked upon himself as culpable, and supposed the accident to have been occasioned by his criminal desertion of his post, when the steam-boat was approaching the village. Morning came, and he soon learned from some of his friends, the opinions of the wise men; and also the nature of the tribunal that was preparing for him; he sent to the prairie for his three horses, which were brought in, and he mounted the medicine-lodge, around which, in a few moments the villagers were all assembled. "My friends! (said he) I see you all around me, and I am before you; my medicine, you see, is great -- it is so great -- I am young, and I was too fast -- I knew not when to stop. The wigwam of Mah-sish is laid low, and many are the eyes that weep for Ko-ka (the antelope) Wak-a-dah-ha-hee gives three horses to gladden the hearts of those who weep for Ko-ka: his medicine was great -- his arrow pierced the black cloud, and the lightning came, and the thunder-boat also ! who says the medicine of Wak-a-dah-ha-hee is not strong?"
At the end of this sentence an unanimous shout of approbation ran through the crowd, and the "Hair of the White Buffalo" descended amongst them, where he was greeted by shakes of the hand: and amongst whom he now lives and thrives under the familiar and honorable appellation of the "Big DOUBLE MEDICINE".