accompanies the person of the chief, and when ordered to any duty, however dangerous, it is a point of honor rather to die than to refuse obedience. Thus, when they attempted to stop us yesterday, the chief ordered one of these men to take possession of the boat; he immediately put his arms around the mast, and, as we understood, no force except the command of the chief would have induced him to release his hold. Like the other men his body is blackened, but his distinguishing mark is a collection of two or three raven-skins fixed to the girdle behind the back in such a way that the tails stick out horizontally from the body. On his head, too, is a raven-skin split into two parts, and tied so as to let the beak project from the forehead."

When the party of explorers subsequently made ready to leave, signs of reluctance to have them go were apparent among the Indians. Finally, several of the chief warriors sat on the rope that held the boat to the shore. Irritated by this, Captain Lewis got ready to fire upon the warriors, but, anxious to avoid bloodshed, he gave them more tobacco, which they wanted, and then said to the chief, "You have told us that you were a great man, and have influence; now show your influence by taking the rope from those men, and we will then go on without further trouble." This appeal to the chieftain's pride had the desired effect. The warriors were compelled to give up the rope, which was delivered on board, and the party set sail with a fresh breeze from the southeast.

The explorers were soon out of the country of the Teton Sioux and into that of the Ricaras, or, as these Indians are more commonly called, the Rickarees.

On the first day of October they passed the mouth of a river incorrectly known as Dog River, as if corrupted from the French word chien. But the true name is Cheyenne, from the Indians who bear that title. The stream rises in the region called the Black Mountains by Lewis and Clark, on account of the great quantity of dark cedar and pine trees that covered the hills. This locality is now known as the Black Hills, in the midst of which is the famous mining district of Deadwood. In these mountains, according to Lewis and Clark, were to be found "great quantities of goats, white bear, prairie cocks, and a species of animal which resembled a small elk, with large circular horns." By the "white bear" the reader must understand that the grizzly bear is meant. Although this animal, which was first discovered and described by Lewis and Clark, is commonly referred to in the earlier pages of the journal as "white," the error naturally came from a desire to distinguish it from the black and the cinnamon-colored bears. Afterwards, the journal refers to this formidable creature as the grizzly, and again as the grisly. Certainly, the bear was a grizzled gray; but the name "grisly," that is to say, horrible, or frightful, fitted him very well. The Latin name, ursus horribilis is not unlike one of those of Lewis and Clark's selection. The animals with circular curled horns, which the explorers thought resembled a small elk, are now known as the Rocky Mountain sheep, or bighorn. They very little resemble sheep, however, except in color, head, horns, and feet. They are now so scarce as to be almost extinct. They were among the discoveries of Lewis and Clark. The prairie cock is known to western sportsmen as "prairie chicken;" it is a species of grouse.

It was now early in October, and the weather became very cool. So great is the elevation of those regions that, although the days might be oppressively warm, the nights were cold and white frosts were frequent. Crossing the Rocky Mountains at the South Pass, far south of Lewis and Clark's route, emigrants who suffered from intense heat during the middle of day found water in their pails frozen solid in the morning.

The Rickarees were very curious and inquisitive regarding the white men. But the journal adds: "The object which appeared to astonish the Indians most was Captain Clark's servant York, a remarkably stout, strong negro. They had never seen a being of that color, and therefore flocked round him to examine the extraordinary monster. By way of amusement, he told them that he had once been a wild animal, and been caught and tamed by his master; and to convince them, showed them feats of strength which, added to his looks, made him more terrible than we wished him to be."

"On October 10th," says the journal, "the weather was fine, and as we were desirous of assembling the whole nation at once, we despatched Mr. Gravelines (a trader)--who, with Mr. Tabeau, another French trader, had breakfasted with us--to invite the chiefs of the two upper villages to a conference. They all assembled at one o'clock, and after the usual ceremonies we addressed them in the same way in which we had already spoken to the Ottoes and Sioux. We then made or acknowledged three chiefs, one for each of the three villages; giving to each a flag, a medal, a red coat, a cocked hat and feather, also some goods, paint and tobacco, which they divided among themselves. After this the air-gun was exhibited, very much to their astonishment, nor were they less surprised at the color and manner of York. On our side we were equally gratified at discovering that these Ricaras made use of no spirituous liquors of any kind, the example of the traders who bring it to them, so far from tempting, having in fact disgusted them. Supposing that it was as agreeable to them as to the other Indians, we had at first offered them whiskey; but they refused it with this sensible remark, that they were surprised that their father should present to them a liquor which would make them fools. On another occasion they observed to Mr. Tabeau that no man could be their friend who tried to lead them into such follies."

Presents were exchanged by the Indians and the white men; among the gifts from the former was a quantity of a large, rich bean, which grows wild and is collected by mice. The Indians hunt for the mice's deposits and cook and eat them. The Rickarees had a grand powwow with the white chiefs and, after accepting presents, agreed to preserve peace with all men, red or white. On the thirteenth of the month the explorers discovered a stream which they named Stone-Idol Creek, on account of two stones, resembling human figures, which adorn its banks. The creek is now known as Spring River, and is in Campbell County, South Dakota. Concerning the stone images the Indians gave this tradition:--

"A young man was deeply enamoured with a girl whose parents refused their consent to the marriage. The youth went out into the fields to mourn his misfortunes; a sympathy of feeling led the lady to the same spot, and the faithful dog would not cease to follow his master. After wandering together and having nothing but grapes to subsist on, they were at last converted into stone, which, beginning at the feet, gradually invaded the nobler parts, leaving nothing unchanged but a bunch of grapes which the female holds in her hand to this day. Whenever the Ricaras pass these sacred stones, they stop to make some offering of dress to propitiate these deities. Such is the account given by the Ricara chief, which we had no mode of examining, except that we found one part of the story very agreeably confirmed; for on the river near where the event is said to have occurred we found a greater abundance of fine grapes than we had yet seen."

While at their last camp in the country now known as South Dakota, October 14, 1804, one of the soldiers, tried by a court-martial for mutinous conduct, was sentenced to receive seventy-five lashes on the bare back. The sentence was carried out then and there. The Rickaree chief, who accompanied the party for a time, was so affected by the sight that he cried aloud during the whole proceeding. When the reasons for the punishment were explained to him, he acknowledged the justice of the sentence, but said he would have punished the offender with death. His people, he added, never whip even their children at any age whatever.

On the eighteenth of October, the party reached Cannonball River, which rises in the Black Hills and empties in the Missouri in Morton County, North Dakota. Its name is derived from the perfectly round, smooth, black stones that line its bed and shores. Here they saw great numbers of antelope and herds of buffalo, and of elk. They killed six fallow deer; and next day they counted fifty-two herds of buffalo and three herds of elk at one view; they also observed deer, wolves, and pelicans in large numbers.

The ledges in the bluffs along the river often held nests of the calumet bird, or golden eagle. These nests, which are apparently resorted to, year after year, by the same pair of birds, are usually out of reach, except by means of ropes by which the hunters are let down from the cliffs overhead. The tail-feathers of the bird are twelve in number, about a foot long, and are pure white except at the tip, which is jet-black. So highly prized are these by the Indians that they have been known to exchange a good horse for two feathers.

The party saw here a great many elk, deer, antelope, and buffalo, and these last were dogged along their way by wolves who follow them to feed upon those that die by accident, or are too weak to keep up with the herd. Sometimes the wolves would pounce upon a calf, too young and feeble to trot with the other buffalo; and although the mother made an effort to save her calf, the creature was left to the hungry wolves, the herd moving along without delay.

On the twenty-first of October, the explorers reached a creek to which the Indians gave the name of Chisshetaw, now known as Heart River, which, rising in Stark County, North Dakota, and running circuitously through Morton County, empties into the Missouri opposite the city of Bismarck. At this point the Northern Pacific Railway now crosses the Missouri; and here, where is built the capital of North Dakota, began, in those days, a series of Mandan villages, with the people of which the explorers were to become tolerably well acquainted; for it had been decided that the increasing cold of the weather would compel them to winter in this region. But they were as yet uncertain as to the exact locality at which they would build their camp of winter. Here they met one of the grand chiefs of the Mandans, who was on a hunting excursion with his braves. This chief greeted with much ceremony the Rickaree chief who accompanied the exploring party. The Mandans and Rickarees were ancient enemies, but, following the peaceful councils of the white men, the chiefs professed amity and smoked together the pipe of peace. A son of the Mandan chief was observed to have lost both of his little fingers, and when the strangers asked how this happened, they were told that the fingers had been cut off (according to the Mandan custom) to show the grief of the young man at the loss of some of his relations.

Chapter VI

Winter among the Mandans

Before finally selecting the spot on which to build their winter quarters, Lewis and Clark held councils with the chiefs of the tribes who were to be their neighbors during the cold season. These were Mandans, Annahaways, and Minnetarees, tribes living peacefully in the same region of country. The principal Mandan chief was Black Cat; White Buffalo Robe Unfolded represented the Annahaways, and the Minnetaree chief was Black Moccasin. This last-named chief could not come to the council, but was represented by Caltahcota, or Cherry on a Bush. The palaver being over, presents were distributed. The account says:--

"One chief of each town was acknowledged by a gift of a flag, a medal with the likeness of the President of the United States, a uniform coat, hat and feather. To the second chiefs we gave a medal representing some domestic animals and a loom for weaving; to the third chiefs, medals with the impressions of a farmer sowing grain. A variety of other presents were distributed, but none seemed to give them more satisfaction than an iron corn-mill which we gave to the Mandans. . . . . . . . . .

In the evening the prairie took fire, either by accident or design, and burned with great fury, the whole plain being enveloped in flames. So rapid was its progress that a man and a woman were burned to death before they could reach a place of safety; another man, with his wife and child, were much burned, and several other persons narrowly escaped destruction. Among the rest, a boy of the half white breed escaped unhurt in the midst of the flames; his safety was ascribed to the great medicine spirit, who had preserved him on account of his being white. But a much more natural cause was the presence of mind of his mother, who, seeing no hopes of carrying off her son, threw him on the ground, and, covering him with the fresh hide of a buffalo, escaped herself from the flames. As soon as the fire had passed, she returned and found him untouched, the skin having prevented the flame from reaching the grass on which he lay."

Next day, says the journal,--

"We were visited by two persons from the lower village: one, the Big White, the chief of the village; the other, the Chayenne, called the Big Man: they had been hunting, and did not return yesterday early enough to attend the council. At their request we repeated part of our speech of yesterday, and put the medal round the neck of the chief. Captain Clark took a pirogue and went up the river in search of a good wintering-place, and returned after going seven miles to the lower point of an island on the north side, about one mile in length. He found the banks on the north side high, with coal occasionally, and the country fine on all sides; but the want of wood, and the scarcity of game up the river, induced us to decide on fixing ourselves lower down during the winter. In the evening our men danced among themselves, to the great amusement of the Indians."

It may be said here that the incident of a life saved from fire by a raw-hide, originally related by Lewis and Clark, is the foundation of a great many similar stories of adventures among the Indians. Usually, however, it is a wise and well-seasoned white trapper who saves his life by this device.

Having found a good site for their winter camp, the explorers now built a number of huts, which they called Fort Mandan. The place was on the north bank of the Missouri River, in what is now McLean County, North Dakota, about sixteen hundred miles up the river from St. Louis, and seven or eight miles below the mouth of Big Knife River. On the opposite bank, years later, the United States built a military post known as Fort Clark, which may be found on some of the present-day maps. The huts were built of logs, and were arranged in two rows, four rooms in each hut, the whole number being placed in the form of an angle, with a stockade, or picket, across the two outer ends of the angle, in which was a gate, kept locked at night. The roofs of the huts slanted upward from the inner side of the rows, making the outer side of each hut eighteen feet high; and the lofts of these were made warm and comfortable with dry grass mixed with clay, Here they were continually visited during the winter by Indians from all the region around. Here, too, they secured the services of an interpreter, one Chaboneau, who continued with them to the end. This man's wife, Sacajawea, whose Indian name was translated "Bird Woman," had been captured from the Snake Indians and sold to Chaboneau, who married her. She was "a good creature, of a mild and gentle disposition, greatly attached to the whites." In the expedition she proved herself more valuable to the explorers than her husband, and Lewis and Clark always speak of her in terms of respect and admiration.

It should not be understood that all the interpreters employed by white men on such expeditions wholly knew the spoken language of the tribes among whom they travelled. To some extent they relied upon the universal language of signs to make themselves understood, and this method of talking is known to all sorts and kinds of Indians. Thus, two fingers of the right hand placed astraddle the wrist of the left hand signifies a man on horseback; and the number of men on horseback is quickly added by holding up the requisite number of fingers. Sleep is described by gently inclining the head on the hand, and the number of "sleeps," or nights, is indicated by the fingers. Killed, or dead, is described by closed eyes and a sudden fall of the head on the talker's chest; and so on, an easily understood gesture, with a few Indian words, being sufficient to tell a long story very clearly.

Lewis and Clark discovered here a species of ermine before unknown to science. They called it "a weasel, perfectly white except at the extremity of the tail, which was black." This animal, highly prized on account of its pretty fur, was not scientifically described until as late as 1829. It is a species of stoat.

The wars of some of the Indian tribes gave Lewis and Clark much trouble and uneasiness. The Sioux were at war with the Minnetarees (Gros Ventres, or Big Bellies); and the Assiniboins, who lived further to the north, continually harassed the Sioux and the Mandans, treating these as the latter did the Rickarees. The white chiefs had their hands full all winter while trying to preserve peace among these quarrelsome and thieving tribes, their favorite game being to steal each other's horses. The Indian method of caring for their horses in the cold winter was to let them shift for themselves during the day, and to take them into their own lodges at night where they were fed with the juicy, brittle twigs of the cottonwood tree. With this spare fodder the animals thrive and keep their coats fine and glossy.

Late in November, a collision between the Sioux and the Mandans became almost certain, in consequence of the Sioux having attacked a small hunting party of the Mandans, killing one, wounding two, and capturing nine horses. Captain Clark mustered and armed twenty-four of his men, crossed over into the Mandan village and offered to lead the Indians against their enemies. The offer was declined on account of the deep snows which prevented a march; but the incident made friends for white men, and the tidings of it had a wholesome effect on the other tribes.

"The whole religion of the Mandans," like that of many other savage tribes, says the journal, "consists in the belief of one Great Spirit presiding over their destinies. This Being must be in the nature of a good genius, since it is associated with the healing art, and `great spirit' is synonymous with `great medicine,' a name applied to everything which they do not comprehend. Each individual selects for himself the particular object of his devotion, which is termed his medicine, and is either some invisible being, or more commonly some animal, which thenceforward becomes his protector or his intercessor with the Great Spirit, to propitiate whom every attention is lavished and every personal consideration is sacrificed. `I was lately owner of seventeen horses,' said a Mandan to us one day, `but I have offered them all up to my medicine and am now poor.' He had in reality taken all his wealth, his horses, into the plain, and, turning them loose, committed them to the care of his medicine and abandoned them forever. The horses, less religious, took care of themselves, and the pious votary travelled home on foot."

To this day, all the Northwest Indians speak of anything that is highly useful or influential as "great medicine."

One cold December day, a Mandan chief invited the explorers to join them in a grand buffalo hunt. The journal adds:--

"Captain Clark with fifteen men went out and found the Indians engaged in killing buffalo. The hunters, mounted on horseback and armed with bows and arrows, encircle the herd and gradually drive them into a plain or an open place fit for the movements of horse; they then ride in among them, and singling out a buffalo, a female being preferred, go as close as possible and wound her with arrows till they think they have given the mortal stroke; when they pursue another, till the quiver is exhausted. If, which rarely happens, the wounded buffalo attacks the hunter, he evades his blow by the agility of his horse, which is trained for the combat with great dexterity. When they have killed the requisite number they collect their game, and the squaws and attendants come up from the rear and skin and dress the animals. Captain Clark killed ten buffalo, of which five only were brought to the fort; the rest, which could not be conveyed home, being seized by the Indians, among whom the custom is that whenever a buffalo is found dead without an arrow or any particular mark, he is the property of the finder; so that often a hunter secures scarcely any of the game he kills, if the arrow happens to fall off."

The weather now became excessively cold, the mercury often going thirty-two degrees below zero. Notwithstanding this, however, the Indians kept up their outdoor sports, one favorite game of which resembled billiards. But instead of a table, the players had an open flooring, about fifty yards long, and the balls were rings of stone, shot along the flooring by means of sticks like billiard-cues. The white men had their sports, and they forbade the Indians to visit them on Christmas Day, as this was one of their "great medicine days." The American flag was hoisted on the fort and saluted with a volley of musketry. The men danced among themselves; their best provisions were brought out and "the day passed," says the journal, "in great festivity."

The party also celebrated New Year's Day by similar festivities. Sixteen of the men were given leave to go up to the first Mandan village with their musical instruments, where they delighted the whole tribe with their dances, one of the French voyageurs being especially applauded when he danced on his hands with his head downwards. The dancers and musicians were presented with several buffalo-robes and a large quantity of Indian corn. The cold grew more intense, and on the tenth of the month the mercury stood at forty degrees below zero. Some of the men were badly frost-bitten, and a young Indian, about thirteen years old, who had been lost in the snows, came into the fort. The journal says:--

"His father, who came last night to inquire after him very anxiously, had sent him in the afternoon to the fort; he was overtaken by the night, and was obliged to sleep on the snow with no covering except a pair of antelope-skin moccasins and leggins, and a buffalo-robe. His feet being frozen, we put them into cold water, and gave him every attention in our power. About the same time an Indian who had also been missing returned to the fort. Although his dress was very thin, and he had slept on the snow without a fire, he had not suffered the slightest inconvenience. We have indeed observed that these Indians support the rigors of the season in a way which we had hitherto thought impossible. A more pleasing reflection occurred at seeing the warm interest which the situation of these two persons had excited in the village. The boy had been a prisoner, and adopted from charity; yet the distress of the father proved that he felt for him the tenderest affection. The man was a person of no distinction, yet the whole village was full of anxiety for his safety; and, when they came to us, borrowed a sleigh to bring them home with ease if they had survived, or to carry their bodies if they had perished. . . . . . . . . .

January 13. 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 labor, and the game is equally divided among the families of the tribe. When a single hunter returns from the chase with more than is necessary for his own immediate consumption, the neighbors are entitled by custom to a share of it: they do not, however, ask for it, but send a squaw, who, without saying anything, sits down by the door of the lodge till the master understands the hint, and gives her gratuitously a part for her family."

By the end of January, 1805, the weather had so far moderated that the explorers thought they might cut their boats from the ice in the river and prepare to resume their voyage; but the ice being three feet thick, they made no progress and were obliged to give up the attempt. Their stock of meat was low, although they had had good success CONTINUES ON NEXT PAGE, CLICK HERE