by George Catlin

(First published in London in 1844)

LETTER No. 14.


The Mandans in many instances dress very neatly, and some of them splendidly. As they are in their native state, their dresses are all of their own manufacture; and of course, altogether made of skins of different animals belonging to those regions. There is, certainly, a reigning and striking similarity of costume amongst most of the North Western tribes; and I cannot say that the dress of Mandans is decidedly distinct from that of the Crows or the Blackfeet, the Assinneboins or the Sioux; yet there are modes of stitching or embroidering, in every tribe, which may at once enable the traveller, who is familiar with their modes, to detect or distinguish the dress of any tribe. These differences consist generally in the fashions of constructing the head-dress, or of garnishing their dresses with the porcupine quills, which they use in great profusion.

Amongst so many different and distinct nations, always at war with each other, and knowing nothing at all of each other's languages; and amongst whom, fashions in dress seldom if ever change; it may seem somewhat strange that we should find these people so nearly following, or imitating each other, in the forms and modes of their dress and ornaments. This must however, be admitted, and I think may be accounted for in a manner, without raising the least argument in favour of the theory of their having all sprung from one stock or one family; for in their continual warfare, when chiefs or warriors fall, their clothes and weapons usually fall into the possession of the victors, who wear them; and the rest of the tribe would naturally more or less often copy from or imitate them; and so also in their repeated councils or treaties of peace, such articles of dress and other manufactures are customarily exchanged, which are equally adopted by the other tribe; and consequently, eventually lead to the similarity which we find amongst the modes of dress, &c. of the different tribes.

The tunic or shirt of the Mandan men is very similar in shape to that of the Blackfeet -- made of two skins of deer or mountain-sheep, strung with scalp-locks, beads, and ermine. The leggings, like those of the other tribes, of whom I have spoken, are made of deer skins, and shaped to fit the leg, embroidered with porcupine quills, and fringed with scalps from their enemies heads. Their moccasins are made of buckskin, and neatly ornamented with porcupine quills-over their shoulders (or in other words, over one shoulder and passing under the other), they very gracefully wear a robe from the young buffalo's back, oftentimes cut down to about half its original size, to make it handy and easy for use. Many of these are also fringed on one side with scalp-locks; and the flesh side of the skin curiously ornamented with pictured representations of the creditable events and battles of their lives.

Their head-dresses are of various sorts, and many of them exceedingly picturesque and handsome; generally made of war-eagles' or ravens quills and ermine. These are the most costly part of an Indian's dress in all this country, owing to the difficulty of procuring the quills and the fur. The war-eagle being the "rara avis", and the ermine the rarest animal that is found in the country. The tail of a war-eagle in this village, provided it is a perfect one, containing some six or eight quills, which are denominated first-rate plumes, and suitable to arrange in a head-dress, will purchase a tolerable good horse (horses, however, are much cheaper here than they are in most other countries). I have hall abundant opportunities of learning the great value which these people sometimes attach to such articles of dress and ornament, as I have been purchasing a great many, which I intend to exhibit in my Gallery of Indian Paintings, that the world may examine them for themselves, and thereby be enabled to judge of the fidelity of my works, and the ingenuity of Indian manufactures.

In these purchases I have often been surprised at the prices demanded by them; and perhaps I could not recite a better instance of the kind, than one which occurred here a few days since: -- One of the chiefs, whom I had painted at full length, ill a beautiful costume, with head-dress of war eagles' quills and ermine, extending quite down to his feet; and whom I was soliciting for the purchase of his dress complete, was willing to sell to me ail but the head-dress; saying, that "he could not part with that, as he would never be able to get quills and ermine of so good a quality to make another like it." I agreed with him, however, for the rest of the dress, and importuned him, from day to day, for the head-dress, until he at length replied, that, if I must have it, he must have two horses for it; bargain was instantly struck -- the horses were procured of Traders at twenty-five dollars each, and the head-dress secured for my Collection.

There is occasionally, a chief or a warrior of so extraordinary renown, that he is allowed to wear horns on his head-dress, which give to his aspect a strange and majestic effect. These we made of about a third part of the horn of a buffalo bull; the horn having been split from end to end, and a third part of it taken and shaved thin and light, and highly polished. These are attached to the top of the head-dress on each side, in the same place that they rise and stand on the head of a buffalo; rising out of a mat of ermine skins and tails, which hang over the top of the head-dress, somewhat in the form that the large and profuse locks of hair hang and fall over the head of a buffalo bull.

The same custom I have found observed amongst the Sioux, -- the Crows -- the Blackfeet and Assinneboins, and it is one of so striking a character as needs a few more words of observation. There is a peculiar meaning or importance (in their estimation) to this and many other curious and unaccountable appearances in the habits of Indians, upon which the world generally look as things that are absurd and ridiculous, merely because they are beyond the world's comprehension, or because we do not stop to enquire or learn their uses or meaning..

I find that the principal cause why we underrate and despise the savage, is generally because we do not understand him; and the reason why we are ignorant of him and his modes, is that we do not stop to investigate--the world have been too much in the habit of looking upon him as altogether inferior-as a beast, a brute; and unworthy of more than a passing notice. If they stop long enough to form an acquaintance, it is but to take advantage of his ignorance and credulities -- to rob him of the wealth and resources of his country;-to make him drunk with whiskey, and visit him with abuses which in his ignorance he never thought of. By this method his first visitors entirely overlook and never understand the meaning of his thousand interesting and characteristic customs; and at the same time, by changing his native modes and habits of life, blot them out from the view of the enquiring world for ever.

It is from the observance of a thousand little and apparently trivial modes and tricks of Indian life, that the Indian character must be learned; and, in fact, it is just the same with us if the subject were reversed: excepting that the system of civilized life would furnish ten apparently useless and ridiculous trifles to one which is found in Indian life; and at least twenty to one which are purely nonsensical and unmeaning.

The civilized world look upon a group of Indians, in their classic dress, with their few and simple oddities, all of which have their moral or meaning, and laugh at them excessively, because they are not like ourselves -- we ask, " why do the silly creatures wear such great bunches of quills on their heads? -- Such loads and streaks of paint upon their bodies -- and bear's grease? abominable!'' and a thousand other equally silly questions, without ever stopping to think that Nature taught them to do so-and that they all have some definite importance or meaning which an Indian could explain to us at once, if he were asked and felt disposed to do so -- that each quill in his head stood, in the eyes of his whole tribe, as the symbol of an enemy who had fallen by his hand--that every streak of red paint covered a wound which he had got in honorable combat -- and that the bear's grease with which he carefully anoints his body every morning, from head to foot, cleanses and purifies the body, and protects his skin from the bite of mosquitoes, and at the same time preserves him from colds and coughs which are usually taken through the pores of the skin.

At the same time, an Indian looks among the civilized world, no doubt, with equal. If not much greater, astonishment, at our apparently, as well as really, ridiculous customs and fashions; but he laughs not, nor ridicules, nor questions, -- for his natural good sense and good manners forbid him,-until he is reclining about the fire-side of his wigwam companions, when he vents forth his just criticisms upon the learned world, who are a rich and just theme for Indian criticism and Indian gossip.

An Indian will not ask a white man the reason why he does not oil his skin with bears' grease, or why he does not paint his body-or why he wears a hat on his head, or why he has buttons on the back part of his coat, where they never can be used -- or why he wears whiskers, and a shirt collar up to his eyes -- or why he sleeps with his head towards the fire instead of his feet -- why he walks with his toes out instead of turning them in -- or why it is that hundreds of white folks will flock and crowd round a table to see an Indian eat -- but he will go home to his wigwam fire-side, and "make the welkin ring" with jokes and fun upon the ignorance and folly of the knowing world.

A wild Indian thrown into the civilized atmosphere will see a man occasionally moving in society, wearing a cocked hat; and another with a laced coat and gold or silver epaulettes upon his shoulders, without knowing or enquiring the meaning of them, or the objects for which they are worn. Just so a white man travels amongst a wild and untaught tribe of Indians, and sees occasionally one of them parading about their village, with a head-dress of eagles' quills and ermine, and elevated above it a pair of beautifully polished buffalo horns; and just as ignorant is he also, of their meaning or importance; and more so, for the first will admit the presumption that epaulettes and cocked hats amongst the civilized world, are made for some important purpose,-but the latter will presume that horns on an Indian's head are nothing more nor less (nor can they be in their estimation), than Indian nonsense and stupidity.

This brings us to the "corned crest" again, and if the poor Indian scans epaulettes and cocked hats, without enquiring their meaning, and explaining them to his tribe, it is no reason why I should have associated with the noble dignitaries of these western regions, with horns and ermine on their heads, and then to have introduced the subject without giving some further clue to their importance and meaning. For me, this negligence would be doubly unpardonable, as I travel, not to trade but to herald the Indian and his dying customs to posterity.

This custom then, which I have before observed belongs to all the northwestern tribes, is one no doubt of very ancient origin, having a purely classic meaning. No one wears the head-dress surmounted with horns except the dignitaries who are very high in authority, and whose exceeding valor, worth, and power is admitted by all the nation.

He may wear them, however, who is not a chief; but a brave, or warrior of such remarkable character, that he is esteemed universally in the tribe, as a man whose "voice is as loud in council'' as that of a chief of the first grade, and consequently his power as great.

This head-dress with horns is used only on certain occasions, and they are very seldom. When foreign chiefs, Indian agents, or other important personages visit a tribe; or at war parades, at the celebration of a victory, at public festivals, &c. they are worn; but on no other occasions-unless, sometimes, when a chief sees fit to lead a war-party to battle, he decorates his head with this symbol of power, to stimulate his men; and throws himself into the foremost of the battle, inviting his enemy to concentrate their shafts upon him.

The horns on these head-dresses are but loosely attached at the bottom, so that they easily fall back or forward, according as the head is inclined forward or backward; and by an ingenious motion of the head, which is so slight as to be almost imperceptible -- they are made to balance to and fro, and sometimes, one backward and the other forward like a horse's ears. giving a vast deal of expression and force of character, to the appearance of the chief who is wearing them. This, reader, is a remarkable instance (like hundreds of others), for its striking similarity to Jewish customs, to the kerns ;or keren, in Hebrew), the horns worn by the Abysinian chiefs and Hebrews, as a symbol of power and command; worn at great parades and celebrations of victories.

''The. false prophet Zedekiah, made him horns of iron" (I Kings xxii. II). " Lift not your horns on high; speak not with a stiff neck".

This last citation seem?; so exactly to convey to my mind the mode of raising and changing the position of the horns by a motion of the head, as I have above described, that I am irresistibly led to believe that this custom is now practiced amongst these tribes very nearly as it was amongst the Jews; and that it has been, like marry other customs of which I shall speak more in future epistles, handed down and preserved with very little innovation or change from that ancient people. The reader will see this custom exemplified in the portrait of Mah-totoh-pa. This man, although the second chief, was the only man in the nation who was allowed to wear the horns; and all, I found, looked upon him as the leader, who had the power to lead all the warriors in time of war; and that, in consequence of the extraordinary battles which Ire had fought.

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