presents for the Mandans, which was snatched away in the confusion, and hidden in one of the caches, called cellars by La Vérendrye, of which the place was full. The chief seemed much discomposed at this mishap, and explained it by saying that there were many rascals in the village. The loss was serious, since without the presents nothing could be done. Nor was this all; for in the morning La Vérendrye missed his interpreter, and was told that he had fallen in love with an Assiniboin girl and gone off in pursuit of her. The French were now without any means of communicating with the Mandans, from whom, however, before the disappearance of the interpreter, they had already received a variety of questionable information, chiefly touching white men cased in iron who were said to live on the river below at the distance of a whole summer’s journey. As they were impervious to arrows,—so the story ran,—it was necessary to shoot their horses, after which, being too heavy to run, they were easily

caught. This was probably suggested by the armor of the Spaniards, who had more than once made incursions as far as the lower Missouri; but the narrators drew on their imagination for various additional particulars.

The Mandans seem to have much declined in numbers during the century that followed this visit of La Vérendrye. He says that they had six villages on or near the Missouri, of which the one seen by him was the smallest, though he thinks that it contained a hundred and thirty houses.[18] As each of these large structures held a number of families, the population must have been considerable. Yet when Prince Maximilian visited the Mandans in 1833, he found only two villages, containing jointly two hundred and forty warriors and a total population of about a thousand souls. Without having seen the statements of La Vérendrye, he speaks of the population as greatly reduced by wars and the small-pox,—a disease which a few years later nearly exterminated the tribe.[19]

La Vérendrye represents the six villages as surrounded with ditches and stockades, flanked by a sort of bastion,—defences which, he says, had nothing savage in their construction. In later times the fortifications were of a much ruder kind, though Maximilian represents them as having pointed salients to serve as bastions. La Vérendrye mentions some peculiar customs of the Mandans which answer exactly to those described by more recent observers.

He had intended to winter with the tribe; but the loss of the presents and the interpreter made it useless to stay, and, leaving two men in the village to learn the language, he began his return to Fort La Reine. “I was very ill,” he writes, “but hoped to get better on the way. The reverse was the case, for it was the depth of winter. It would be impossible to suffer more than I did. It seemed that nothing but death could release us from such miseries.” He reached Fort La Reine on the eleventh of February, 1739.

His iron constitution seems to have been severely shaken; but he had sons worthy of their father. The two men left among the Mandans appeared at Fort La Reine in September. They reported that they had been well treated, and that their hosts had parted from them with regret. They also declared

that at the end of spring several Indian tribes, all well supplied with horses, had come, as was their yearly custom, to the Mandan villages to barter embroidered buffalo hides and other skins for corn and beans; that they had encamped, to the number of two hundred lodges, on the farther side of the Missouri, and that among them was a band said to have come from a distant country towards the sunset, where there were white men who lived in houses built of bricks and stones.

The two Frenchmen crossed over to the camp of these western strangers, among whom they found a chief who spoke, or professed to speak, the language of the mysterious white men, which to the two Frenchmen was unintelligible. Fortunately, he also spoke the language of the Mandans, of which the Frenchmen had learned a little during their stay, and hence were able to gather that the white men in question had beards, and that they prayed to the Master of Life in great houses, built for the purpose, holding books, the leaves of which were like husks of Indian corn, singing together and repeating Jésus, Marie. The chief gave many other particulars, which seemed to show that he had been in contact with Spaniards,—probably those of California; for he described their houses as standing near the great lake, of which the water rises and falls and is not fit to drink. He invited the two Frenchmen to go with him to this strange country, saying that it could be reached before winter, though a wide circuit must

be made, to avoid a fierce and dangerous tribe called Snake Indians (Gens du Serpent).[20]

On hearing this story, La Vérendrye sent his eldest son, Pierre, to pursue the discovery with two men, ordering him to hire guides among the Mandans and make his way to the Western Sea. But no guides were to be found, and in the next summer the young man returned from his bootless errand.[21]

Undaunted by this failure, Pierre set out again in the next spring, 1742, with his younger brother, the Chevalier de la Vérendrye. Accompanied only by two Canadians, they left Fort La Reine on the twenty-ninth of April, and following, no doubt, the route of the Assiniboin and Mouse River, reached the chief village of the Mandans in about three weeks.

Here they found themselves the welcome guests of this singularly interesting tribe, ruined by the small-pox nearly half a century ago, but preserved to memory by the skilful pencil of the artist Charles Bodmer, and the brush of the painter George Catlin, both of whom saw them at a time when they were little changed in habits and manners since the visit of the brothers La Vérendrye.[22]

Thus, though the report of the two brothers is too concise and brief, we know what they saw when they entered the central area, or public square, of the village. Around stood the Mandan lodges, looking like round flattened hillocks of earth, forty or fifty feet wide. On examination they proved to be framed of strong posts and poles, covered with a thick matting of intertwined willow-branches, over which was laid a bed of well-compacted clay or earth two or three feet thick. This heavy roof was supported by strong interior posts.