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A whole summer was necessary to reach their country from the Mandan villages. La Vérendrye did not know how much of this to believe, and he was not even sure that he correctly understood what the Mandans tried to convey to him by signs.
The water of the Missouri at this time is Clear with little Tinges. I saw Several old Villages near the Chisscheta River on enquirey found they were Mandan Villages destroyed by the Sous & Small Pox, they noumerous and lived in 6 Villages near that place.
Every man then supplied himself with all the ammunition he could carry, and the Mandan scouts setting up the depressing wail of the Indian death-song, we all awaited the attack with the courage of despair. But no attack came; and time slipping by, and we still unmolested, the interpreter and scouts were sent out to make another reconnoissance.
One of the Mandan guides had already deserted them to go back to the Missouri, and the other now told the brothers that he must leave them. He was prompted by fear. The Good-looking Indians were not on friendly terms with the Mandans, and, although they had not offered to do him any harm, he was afraid to remain near these enemies.
And the Bird-woman, riding in the exhausted file, never complained, but kept her eyes fixed to the low country and the big river and the Great Salt Water. Once, in the midst of starvation, from her dress she fished out a small piece of bread that she had carried clear from the Mandan towns. She gave it to Captain Clark, that he might eat it. A brave and faithful heart had Sacagawea.
our Interpeter informs that 70 Lodges one of 3 bands of Assinniboins & Some Crestinoes, are at the Mandan Village. The Crrirstinoes are abt. 300 men Speak the Chipaway-Language, the live near Fort De peare
The white man's bag would be safe at the Assiniboine village, but if they ventured to carry it back to La Vérendrye they were not so sure that either it or their own scalps would be safe at the Mandan village, with the ferocious Sioux hovering about. They did not know, of course, that the story of the Sioux was nothing but a hoax.
This story, which Catlin says is attested by white men who were in the Mandan village at the time, may stand as a notable instance of savage vengefulness and daring, cunning and treachery, but it will scarcely serve to make us believe in Catlin's "noble Mandan gentlemen," of whom he puts forward Mah-to-toh-pa as a conspicuous example.
The Mandans had been surprised; but Mahtotohpa rallied fifty warriors and pursued. The fifty warriors led by Mahtotohpa pursued for a day and half a day. At noon they sighted the Cheyennes driving the stolen horses; but the Cheyennes were so numerous that the Mandan warriors lost their hearts and wished to turn back. Not so, Mahtotohpa!
He learned enough to discredit the vague tales of white men in armor and peopled towns with which his lying guides had regaled him. In the end he decided for the time being to return to Fort La Reine and to leave two of his followers to learn the Mandan language so that in the future they might act as interpreters.
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