Mandan Woman Turned Into Stone

A lichen covered red granite stone rests in the earth about halfway up the plateau at Fort Abraham Lincoln State Park. Not evident in this photo of this stone, but a rut runs through the half which is exposed to the elements.
Mandan Woman Turned Into Stone
Trees Grew To Honor Her Bravery
As told by Capt. Henry Marcotte (ret.)
Bismarck Tribune, Reprinted Dec. 15, 1922 as “The Clump of Trees on The Hogback”
Mandan, N.D. (TFS) - Fifty years after the construction of Fort McKean and Fort Abraham Lincoln, Captain Henry Marcotte (ret.), shared a story of sacrifice and remembrance regarding a Lakȟóta war party leader, a Nu’Eta (Mandan) man, and a beautiful Nu’Eta woman.

In 1872, Marcotte was serving at Fort McKeen as the Chief of Scouts. In his first summer of service he witnessed many ambuscades carried out on the north side of the newly constructed fort. Marcotte also witnessed the brave responses of the Fort McKeen Detachment of US Indian Scouts - namely, the Sahnis (Arikara). On the evening of November 3rd, Marcotte was invited to sit and smoke with the Sahnis, Hidsatsa, and Nu’Eta, and heard the tale of Black Hare, a Nu’Eta woman.

They had gathered just outside the north side of the palisades of Fort McKeen. It was the custom of Plains Indian men and women to sit on the ground in treaty, in council, at home, and in prayer. Men sat with straight backs and legs crossed; women sat with their knees together, legs tucked under and back, heels to one side. On this day, however, only men were present, and Marcotte undertook to sit on a rock that had been rolled into the circle.

At this gathering, though all spoke different first languages, Marcotte watched and listened to the men speak carefully and deliberately, testing the friendship of all gathered. Sergeant Young War Eagle began the afternoon with a pipe and passed it onto each man calling out his name, who responded in the affirmative. 

By 1910, five trees remained on the top of the plateau, where once was Fort McKeen.

When it was Marcotte’s turn, Young War Eagle recognized him as an officer, then pointed at the rock upon which Marcotte sat. Young War Eagle explained that Marcotte sat on the petrified remains of the Nu’Eta woman known to them as Black Hare. It was to recount her story that brought them together that day. Marcotte doesn’t mention whether or not he removed himself from his perch, but it would have been good manners to do so, and to apologize for his faux pas. Young War Eagle and the men gathered apparently took no offense, and the sergeant recounted the story of Black Hare, as Marcotte noted, “in pleasing tones.”

Black Hare, a young woman, was renowned by many nations near and far for her great beauty. She turned down all her suitors for the simple reason that she didn’t want to leave her village there overlooking the floodplain of the Heart and Missouri Rivers. According to the Sitting Rabbit map of the river, this village was called Watchman’s Village, which today is known as On-A-Slant.

A Thítȟuŋwaŋ (lit. “Dweller On The Plains”; Teton; Lakȟóta) man whom the Nu’Eta knew as Crow Necklace, a leader amongst his people, approached the Nu’Eta and wanted Black Hare for his woman. She declined. Crow Necklace then threatened the Nu’Eta leader with death, to be carried out by sundown, if Black Hare wasn’t brought to him.

The Mandan leader, “To’sh” according to Marcotte’s memory and spelling, induced Black Hare to go walking with him, and on this walk, he took her to where Crow Necklace was lodged, and turned her over to the Xa’Numak (Nu’Eta: lit. “Grass Man”; the Nu’Eta word for the “Sioux”). When To’sh returned to the safety within his palisaded village, he contrived to tell his people that Crow Necklace abducted Black Hare.

The Nu’Eta suspected To’sh’ insincerity, and the other leader of the village - for each village each had a civil chief and a war chief - ordered To’sh to be buried on the spot up to his neck for his disingenuity. The other Nu’Eta leader then made the very threat to To’sh that Crow Necklace made earlier that day, saying that if Black Hare wasn’t here by sundown, To’sh would die. 

By 1922, only one tree remained on the plateau. This photo was taken in the 1930s following the CCC's reconstruction of the three blockhouses. A last tree, dead, can be seen in this image.

From a distance, To’sh saw Black Hare returning to the village, her feet wounded and bleeding. Marcotte’s recollection didn’t tell readers why Black Hare would return in this condition, but other first nations of the Great Plains knew by cultural understanding that when a Lakȟóta man stole a woman from another tribe with the intention of making her his wife, he removed her háŋpa (her moccasins) so that she would be less likely to return to her people. Makȟóčhe Wašté (lit. “The Beautiful Country”; the Great Plains, and by extension, North America) is fraught with uŋkčéla ( little cacti). In this story, Black Hare was a strong-willed young woman to leave her captor and return.

To’sh feared that Black Hare’s return would reveal his falsehood, and earnestly prayed for her to turn into stone. Lo! Black Hare turned into a red calcined stone (as Marcotte described his seat)! A bird sang out during this transformation, and a spirit planted seeds in Black Hare’s bloody footprints. Winter spread its mantle of purity over the stone of Black Hare and her seeded tracks. The sun warmed the land and from Black Hare’s innocent blood grew trees to shade and shelter her stone memorial.

The stone is near Watchman’s Village, within present-day Fort Abraham Lincoln State Park, about halfway up the plateau. When the 17th Infantry arrived, they cut all but eight trees, which were transplanted in front of the officers’ quarters at Fort McKeen. Black Hare’s stone lay on the hillside, bereft of shade and shelter. The water wagons used the stone to check and hold the rear wheels to afford the mules momentary rest.

In 1922, one last tree remained on the hilltop.

Marcotte's narrative appeared as "The Clump of Trees on The Hogsback" in The Bismarck Tribune, Dec. 15, 1922. 

Dakota Wind is an enrolled member of the Standing Rock Sioux Tribe. He is currently a university student working on a degree in History with a focus on American Indian and Western History. He maintains the history website The First Scout.

Watchman's Village, A Mandan Indian Village

On-A-Slant Mandan Indian Village is located within Fort Abraham Lincoln State Park.  The state park is located about seven miles south of Mandan, ND on HWY 1806. 

Watchman's Village, A Mandan Indian Village

On-A-Slant Village Known By Other Name

By Dakota Wind
MANDAN, N.D. - The Mandan Indians refer to themselves as Nu’Eta, which means “The People.”  They became known as Mandan after the arrival of Pierre de la Sieur de la Verendrye in 1738.  Verendrye was guided by Assiniboine Sioux Indians to the Nu’Eta, and when he reached the earthlodge people, he asked the Assiniboine what to call the Nu’Eta.  The Assiniboine and other bands of the Dakota and Lakota people refer to the Nu’Eta as “Miwatani,” a name in reference to the water and boats the Nu’Eta employed on the Missouri River.  Of course, Verendrye wasn’t familiar with this new word and wrote in his journal not Miwatani, but Mantannes. 

The English, like Dave Thompson, Pierre Dorian, and John Evans, pronounced “Mantannes” as it looked: Man Tans.  The English were trading in the Heart River-Knife River region in the 1790s.  When Americans ascended the Missouri River in 1804 as part of the Corps of Discovery Expedition they pronounced Man Tans as “Mandan,” which doesn’t mean anything. 

The On-A-Slant Mandan Indian Village is referred to in the Nu’Eta language as “Miti bah-wah-esh,” the village slanting.  But that’s not what the Nu’Eta who lived there referred to it as either.  The Nu’Eta, like Shehek Shote, or White Wolf, who were from that village, knew it as Watchman’s Village, and if I could write it or pronounce it I’d share it here. 

The Nu’Eta who lived at Watchman’s Village, or On-A-Slant Village, lived there from about 1550 until 1781 when a smallpox epidemic struck them.  The survivors moved north to Knife River and settled in the vicinity of the Mnitarri Indians (Hidatsa), which is where the English and Americans traded with them.  While they resided at Watchman’s Village, the Nu’Eta lived in about eighty-six earthlodges. 

The Nu’Eta refer to earthlodges as mah’AHG oh-dee (I’m writing it phonetically as best I can, for I’ve seen it written three different ways).  The earthlodge in the background is treated as a ceremonial lodge.  The Nu’Eta might have ceremonies or other communal get-togethers there.  The ceremonial lodge is Tixopinic and is pronounced somewhat like Tih ĤO pih nik with a guttural sound on the “Ĥ.”  It literally means, “Medicine Lodge.” 

The Nu’Eta refer to the structure in the foreground which might resemble a stockade as Mni Mih Douxx, or the Lone Man’s Shrine.  Literally, it means “The Water’s Middle Mark.”  Inside the structure of the stockade is a red cedar post which the Nu’Eta refer to as Numak Maxana, The Lone Man.  One might pronounce it: Nū MAHK MAĤ-ehna, with a guttural sound on the “Ĥ.”

The entire Lone Man’s Shrine represents the Nu’Eta flood story. 

A look inside the council lodge or medicine lodge.  This lodge actually didn’t exist here at this particular village site.  According to Stan Ahler’s archaeological report, there were only eighty-six earthlodges period.  The council lodge wasn’t built until the 1930s by the Civilian Conservation Corps under the guidance of Scattered Corn, a Nu’Eta Corn priestess.  Even then, the council lodge constructed by the CCC was about ninety feet in diameter, this reconstruction is about sixty-five feet across. 

Here’s a picture of the boss, Scattered Corn.  She has a face like a fist and probably had a voice like a whip to go with it.  Scattered Corn was taught how to construct an earthlodge at the age of thirteen, for in the Nu’Eta tradition women build the earthlodges, not the men (but men did help in that they gathered the materials and prepared the timbers for construction).  Nu’Eta women could complete an earthlodge in as little as seven to ten days, but generally ten to fourteen days. 

From this perspective we can see the Lone Man Shrine is about in the middle of an open plaza.  The Nu’Eta would have public celebrations in the plaza.  In addition to the lodges being picked clean of grass and weeds, the plaza wouldn’t have any either.  The Nu’Eta were known for keeping clean villages, no grass, no weeds, and no refuse blowing around the village.  According to Stan Ahler’s archaeological report, where the council lodge is built is where a public midden-mound used to be. 

A view inside the museum.  Ranger Diane tried to duck under the desk as I took this picture.  The interior was wonderfully redesigned by the late Mark Kenneweg, who opened the museum up and showcased the expansive interior. 

A painted bison robe can be found inside the museum.  The hide was brain-tanned, the traditional method, where the tanner uses the brain matter to tan the animal’s own hide.  Hides that are tanned this traditional way are generally soft and creamy in color.  Some tribes, and some of the old world tanners, used urine to tan a hide, which would smell like urine when/if the hide got wet.  I’m happy to say that the brain-tanned method smells naturally clean.  The paints used on this hide are natural pigments.  Green comes from copper rust, red from burnished red clay, yellow from an animal’s gall bladder, and black from spent firewood.  The natural pigments are usually dried to a powder for storage, then mixed with a smidgeon of animal fat or grease and/or water to apply it. 

In the center of the airy space of the museum is a beautifully executed diorama of the Nu’Eta village showing how it may have looked like.  It is skillfully rendered and truly an artist’s conception, not a historical or archaeological one.  There should be no medicine lodge in the village, and there should be no grass in the village.  What’s missing is the midden-mound, drying stages (two to three for every earthlodge), some of the lodges would have had effigy poles standing upright outside the entrances as well, and paths into the ravine and down to the river.  And there should be eighty-six earthlodges. 

Some say that Mattie Grinnell was the last Nu’Eta.  She died in the 1970s and marched alongside Martin Luther King Jr. during the Civil Rights era out in Washington DC.  One can see the warmth of her personality in her smile, and sadness in her eyes too.  It is said that she was about one hundred years old.  Grinnell isn’t the last of the Nu’Eta.  They can still be found on and off the Fort Berthold Indian Reservation.  The very descendants of Shehek Shote, White Wolf, the Nu’Eta civil chief who journeyed east to meet with President Thomas Jefferson can be found right in Bismarck and Mandan today.  There are still full-blooded Nu’Eta today, though it would be impolite to ask a Nu’Eta to see his or her enrollment card. Take their word they’re still with us, they gave no lie to the Corps of Discovery, President Jefferson, Catlin or Bodmer. 

Mr. Gillette, a representative of the Arikara (Sahnish), Hidatsa, and Mandan (Nu’Eta) is moved to tears in this famous picture of the forceful taking of traditional lands.  Secretary of the Interior Mr. William Chaplis signs the order to take more land in 1948 for the eventual construction of Garrison Dam, and the flooding of the Fort Berthold Indian Reservation, where the three tribes are located.  This image can be found in the museum. 

The Corps of Discovery camped about a half-mile north of Watchman’s village in October 1804.  This painting can be found in the Fort Abraham Lincoln State Park museum.  There is a terrible irony with the marked presence of the Corps of Discovery.  The captains walked along the western bank of the Missouri River here where seventy years later was constructed Fort Abraham Lincoln, the last command of General Custer.  William Clark fathered at least one son with a Nez Perce woman.  That son and his son were taken captive by Colonel Nelson Miles at the Battle of Bearpaw Mountain in present-day Montana, about twenty miles south of the Medicine Line, the boundary between Canada and the US.  Those captives were taken to Bismarck, with the official internment listing as being at Fort Abraham Lincoln.  Captain William Clark's son and grandson were imprisoned where he once tread in the spirit of peace and discovery. 

Then the Nez Perce were shipped off to Oklahoma.