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THE MYSTERY OF THE MANDANAS

Published on: June 11th, 2003
Modified on: June 11th, 2003

"In 1979 got a hold of Letter and Notes on North American Indians. Two very
large Volumes with his writing's and Art. The hate has suppressed and destroyed
evidence of European's building and civilization in Mid West.. This is not
speculation, but facts... Lewis and Clark, were freaked by the Mandan's, and
knew that instinctively they were white. Blue eyes Green eyes, and Blonde
brunette hair un mistakable European features. Thanks to George Catlin art work
their features still here.. Small Pox and invading attacks by neighboring
savages wiped them out by 1849.. The remaining women and children were taken
prisoner by Ricarree's, that had been given sanctuary generations before by the
Mandan's according to Catlin.. "

THE MYSTERY OF THE MANDANS

© 1998 Charles W. Moore

In 1832, lawyer, frontiersman and pictorial historian George Catlin lived for
several months among the Mandan Indians, near the site of present- day Bismarck,
North Dakota. The Mandans were distinctly different from all other native
American tribes Catlin had encountered, not least for the fact that one-fifth or
one-sixth of them were "nearly white" with light blue eyes. Catlin deemed the
Mandans to be "advanced farther in the arts of manufacture," than any other
Indian nation, and their lodges were equipped with "more comforts and luxuries
of life."

Some Mandan women, especially, possessed almost Nordic features --
characteristics clearly shown in Catlin's surviving portraits of Sha-ko-ka
("Mint") and Mi-neek-e-sunk-te-ka ("Mink"). Apart from their Indian clothing,
these women might have been mistaken for Europeans. Catlin described Mandan
women as having "a mildness and sweetness of expression, and excessive modesty
of demeanor," rendering them "exceedingly pleasing and beautiful." He found
Mandans in general to be "a very interesting and pleasing people in their
personal appearance and manners, differing in many respects, both in looks and
customs, from all the other tribes I have seen."

As he got to know them better, Catlin became more and more intrigued by the
Mandans' "peculiarities." They claimed to be descended from a white man who came
in a big canoe, which their oral tradition said had come to rest on a high
mountain after a great flood that destroyed everything on earth. A symbolical
representation of this canoe occupied a religious shrine in their public square.
This was the more remarkable inasmuch as the plains- dwelling Mandans had little
use for canoes, and their own watercraft were primitive, round "bullboats" of
wicker covered with hides, used only for crossing rivers. The legend also
related how a dove, sent out in search of dry land, returned with a willow twig
in its beak. Similarities to the Biblical account of Noah's flood seemed too
close to be coincidental.

The Indians also attributed some of their religious beliefs to this white
culture-hero who had instructed their medicine men. Mandan tradition included
several stories embodying a more or less confused and garbled memory of
Christian beliefs, eg: the virgin birth of a child who later performed
miracles--including feeding a multitude with a small amount of food, leaving
fragments as great as when the feeding began; a personal devil; and a fall from
grace due to the transgression of a primal mother.

In 1833-'34 an expedition led by German naturalist A. P. Maximilian, Prince of
Wied-Neuwied, accompanied by Swiss artist Karl Bodmer, wintered at Fort Clark --
a few hundred feet from the Mandan village. Maximilian wrote that some of the
Mandans were "almost white," with noses and cheek structure non-typical of other
tribes, and noted that "some of their traditions have a resemblance to
revelations in the Bible, for instance, Noah's Ark and the Deluge, the story of
Samson, etc."

"It would seem," wrote George Catlin, "that these people must have had some
proximity to some part of the civilized world; or that missionaries or others
have been formerly among them, inculcating the Christian religion and the Mosaic
account of the Flood."

"Their traditions, so far as I have learned them, afford us no information of
their having had any knowledge of white men before the visit of Lewis and Clark,
made to their village 33 years ago. Since that time there have been but very few
visits from white men to the place, and surely not enough to have changed the
complexions and the customs of a nation. And I recollect perfectly well that
Governor [William] Clark told me before I started for this place, that I would
find the Mandans a strange people and half-white.

"So forcibly have I been struck with the peculiar ease and elegance of these
people, together with their diversity of complexions, the various colours of
their hair and eyes; the singularity of their language, and their peculiar and
unaccountable customs, that I am fully convinced that they have sprung from some
other origin than that of the other North American Tribes, or that they are an
amalgam of natives with some civilized race."

But how? Obviously the genetic strain that produced Mandans with blond hair
"fine and soft as silk," blue eyes, and fair skin, was well entrenched --
certainly since well before the living memory of tribe members in 1832. Catlin
theorized that the Mandans might be descendants of a pre-Columbian Welsh
expedition to the New World.

Francis Bacon, in his "History of The Reign of King Henrie the Seventh,"
published in 1622, argued that Madoc (or Madawc), son of Owain, Prince of
Gwynede, had discovered America in the 12th-Century. Medieval Welsh historian
Gynaric ap Grono wrote that Madoc sailed in 1170 with a fleet of 10 ships from
Abergwili, Carmarthan.

Owain of Gwynede's genealogist, Jenen Breeva, said that Madoc and his brother
Riryd "found land far in the sea of the west, and there settled." Sir Thomas
Herbert, in "Relation of Some Years Travaile" (1634), claimed that Madoc
established a fortified settlement and then sailed back to Wales leaving 120 men
in the New World. He returned with a second expedition in 1190 to find most of
the garrison missing. http://jahtruth.net/spaprop.htm

There are several post-Columbian accounts of a Welsh-speaking Indian tribe in
Florida who fled north after the Spanish conquest. Over two centuries,
frontiersmen traveling in the Missouri and Mississippi valleys reported
encounters with Welsh-speaking Indians.

Englishman David Ingram, who was shipwrecked on the north Florida coast in 1568,
led his party of 100 men on a 12 month trek north to the Saint John River in New
Brunswick, where they met a French ship that carried them back to England.
Ingram reported meeting Indians who used Welsh names for various objects, "and
other Welsh words, a matter worth the noting."

In 1660, a Welsh clergyman named Morgan Jones was captured in country "west of
Virginia" by Indians who planned to kill him. After hearing Jones praying in
Welsh--their language--his captors paid him honour and released him. In 1750,
three French priests encountered Welsh-speaking Indians west of the Mississippi,
as did one Mistin Binon, a native of County Glamorgan, Wales.

Historian William Owen noted in 1791 that the Louisiana French called
Welsh-speaking Indians, Natocentes, and that they were known to the Creek tribe
as Madawginys or "people of Madawg." Owen also mentioned the astonishment of
Welsh travelers in the U. S. finding Indians speaking their language. One John
Evans found Welsh-speaking natives 700 miles west of the Missouri River, and
Thomas Jefferson ordered the Lewis and Clark expedition to look for
Welsh-speaking Indians.

George Catlin was familiar with at least some of the Madoc stories, "which," as
he put it, "I will suppose everybody has read, rather than quote them at this
time." The Mandans, he posited, "might possibly be the remains of this lost
colony, amalgamated with a tribe, or part of a tribe, of the natives, which
would account for the unusual appearances of this tribe of Indians, and also for
the changed character and customs of the Welsh colonists, provided this be the
remains of them."

Catlin traced old Mandan village sites down the Missouri and Ohio Rivers nearly
to the latter's mouth. He found remains of fortified towns, some enclosing "a
great many acres," with 20 or 30 foot walls evidencing "a knowledge of the
science of fortifications, apparently not a century behind that of the present
day." This was "incontestable proof," he asserted, "of the former existence of a
people very advanced in the arts of civilization."

Catlin hypothesized that Madoc's party, or at least a part thereof, made their
way up the Mississippi to the Ohio to found a colony there, building
fortifications for protection from hostile natives, and perhaps forming
alliances with friendly tribes, which led to intermarriage. Eventually,
offspring of these liaisons developed into a distinct tribe, which gradually
migrated up the Ohio and Missouri Rivers to present-day North Dakota, where they
settled for several centuries. Catlin speculated that "Mandans" would not be an
unlikely corruption of "Madawginys," and he also noted a number of remarkable
correspondences between Mandan and Welsh words (See Chart).

"Whether my derivation of the word Mandan from Madawginys be correct or not,"
Catlin wrote, "I will pass it over to the world at present merely as presumptive
proof, for want of better.... I offer the Welsh word Mandan (the woodroof, a
species of madder used as a red dye) as the name that might possibly have been
applied by their Welsh neighbors to the people on account of their very
ingenious mode of giving the beautiful red and other dyes to the porcupine
quills with which they garnish their dresses."

Catlin's affirmation that he knew of no contact between the Mandans and
Europeans prior to their encounter with Lewis and Clark in 1804, means that he
was unaware of a French Canadian nobleman's visit to the Mandans in 1738.

Pierre Gaultier de Varennes, Sieur de Verendrye (b. 1683 at Trois Rivieres,
Quebec), took an expedition from his forts in present-day Manitoba to what is
now North Dakota, in search of a rumoured tribe of "white, blue-eyed Indians".
Along the banks of the Missouri River La Verendrye found a stone cairn with a
small stone tablet inscribed on both sides with unfamiliar characters. Jesuit
scholars in Quebec later described the writing on the stone as "Tartarian" -- a
runic script similar to Norse runes. Professor Peter Kalm of the Swedish Royal
Academy of Sciences interviewed Captain La Verendrye about this discovery in
Quebec in 1749. The tablet was reportedly shipped to France, stored with other
archaeological artifacts in a church at Rouen, and buried under tons of rubble
by a direct bomb hit during World War ll.

La Verendrye located the Mandan village in what is now MacLean Co., North
Dakota, between Minot and Bismarck, on Dec. 3, 1738. It was a large and
well-fortified town with 130 houses laid out in streets. The fort's palisades
and ramparts were not unlike European battlements, with a dry moat around the
perimeter. More remarkable, many of the Mandans had light skin, fair hair, and
"European" features. La Verendrye described their houses as "large and
spacious," very clean, with separate rooms.

On Aug. 24, 1784, the Pennsylvania Packet and Daily Advertiser reported that "a
new nation of white people" had been discovered about 2000 miles to the west of
the Appalachians, "acquainted with the principles of the Christian religion" and
"extremely courteous and civilized."

In 1806, fur trader Alexander Henry reported that the Mandans' fortified town
had been destroyed by a coalition of hostile Indian tribes. Henry also noted the
Mandans' blond characteristics.

La Verendrye's discovery of a runic inscription near the Mandan village can
possibly be linked to a second theory about how the tribe acquired its Nordic
genetic strain. Eric Thorwaldsson, better known as "The Red," founded two
separate colonies of expatriate Icelanders on Greenland's southwest coast in
986. The larger and more southerly, "Eastern," settlement eventually numbered
some 3,000 souls (c. 1,100), while the "Western" settlement, 300 miles to the
northwest in the region of present day Godthaab, never grew to more then 300-350
population. http://jahtruth.net/spaprop.htm

Lief Ericsson's introduction of Christianity to Greenland in 999 resulted in 16
churches eventually being built throughout the two settlements. The cathedral at
Gardar was said to have been a fine edifice; its surviving foundation shows that
it was 84' long and 60' wide. The bishop's residence, built after a resident
bishop was appointed in 1112 ("Bishop of Greenland and Vinland in partibus
infidelum"), was even larger than the cathedral. http://jahtruth.net/nomos.htm

By 1340, nearly all of the Western Settlement's 190 farms had been expropriated
by the Church in lieu of payments for indulgences, special masses for the
departed, etc. The once free and independent Greenlanders were reduced to the
status of serfs and tenant farmers on their own former holdings.
http://jahtruth.net/darth.htm In 1342 the Western Settlement apparently decided
en masse to clear out for parts unknown An ancient account says:

"The inhabitants of Greenland fell voluntarily away from the true faith and the
Christian religion, and after having given up all the good manners and true
virtues, turned to the people of America ('ad Americae populos se converteunt' )
Some say that Greenland lies away near the western lands of the world."

At the time, Magnus Eriksson, a devout and zealous Christian, was king of Norway
and Sweden. In 1347, King Magnus donated a large sum of money to the Greenland
Cathedral, and was less than enchanted when, a year later, a ship with 17
Greenlanders arrived in Bergen bearing news of the Western Settlement's
disappearance.

In 1354 Magnus commissioned Paul Knutson, a judge and member of the Royal
Council, to mount an expedition to search for the fugitive Greenlanders and
restore them to the true Christian faith.

Knutson chose an elite cohort of men, Norse and Swedes, and set sail to the west
in a knarr (royal trading vessel). Some speculate that Bishop Gislrikt of
Bergen, an Englishman, may have recommended Nicholas of Lynn, an English
Franciscan friar famous as an astronomer, to Knutson as a navigator.

Surviving members of the Knutson expedition returned to England and Norway in
1363 or 1364 with Ivar Bardson, a priest from Greenland. Nicholas of Lynn
presented himself to the kings of England and Norway with a written account of a
voyage to the northern seas entitled Inventio Fortunata.

In 1866, remains of a small vessel were reportedly found buried in sand and clay
during excavation of a marshy pond in Cedar Rapids, Iowa. According to an
eyewitness account, the boat was about 25 feet long with "considerable sheer,"
and a narrow, wedge-shaped stern with carvings on it. The witness, J. P.
Hammond, said that the strongly built and obviously very old boat "agreed
closely" with a real Viking boat he had seen on display.

In 1898 Olof Ohman, a Swedish immigrant living near Kensington, Minnesota,
uncovered a large, flat stone while pulling tree-stumps on his farm. The
"Kensington Stone" is inscribed with runic characters which read:

"8 Goths and 22 Norwegians on exploration journey from Vineland throughout the
West. We had camp beside 2 skerries one day's journey north of this stone. We
were out fishing one day. After we came home, found 10 men red with blood and
dead. A[ve] M[aria], Deliver from evil! Have 10 men by the sea to look after our
ship, 14 days journey from this island. Year
1362."

One hypothesis posits that the Knutson party searched in vain for the lost
Greenlanders along North America's east coast, eventually entering Hudson Bay.
At the mouth of the Nelson River (both the bay and river appear on the Gemma
Frisius globe of 1537, 73 years before Henry Hudson sailed the area), a boat
party of 30 men left a skeleton crew aboard the knarr and journeyed inland in a
rowing boat, proceeding upriver into Lake Winnipeg, then down the Red River into
present day Minnesota.

There, 10 of the party were killed and scalped by hostile natives, The
survivors, fearing for their own lives, chiseled a message on a large flat stone
at an island stopover. Perhaps because of short-handedness, their boat became
wrecked, stranded, or just too heavy to handle, and had to be abandoned.

They eventually make contact with friendly aboriginals. Accepting that without
the boat, they have no hope of returning to the waiting ship, the Scandinavians
resign themselves to remaining with the Indians. Meanwhile with winter closing
in, the waiting men in Hudson Bay reluctantly weigh anchor and return to Norway
under command of Nicholas of Lynn. There is no record of Paul Knutson ever
returning to Europe, so he may have been with the marooned boat party.

Eventually the castaways marry Indian women and teach them the rudiments of
Christianity. If this indeed approximates what took place, it would account for
the Mandan enigma.

The most voluble and dogged proponent of this theory and the Kensington Stone's
authenticity was an amateur historian named Hjalmar Holand, who obtained the
stone from Olof Ohman in 1907. Holand spent the rest of his life indefatigably
researching, lecturing, and writing about his Norsemen in Minnesota in 1362
hypothesis. Holand's efforts were, and continue to be, superciliously disparaged
by establishment scholars, often with so much contempt and vitriol that one
wonders if they do not protest too much. Turf-jealousy and snobbery are not
unknown in academe.

For example, Birgitta Wallace, a staff archaeologist with the Canadian National
Park Service who supervised excavating the Viking settlement unearthed at L'Anse
Aux Meadows, Newfoundland, states with great certitude that: "There is not the
slightest doubt that the Kensington Stone inscription is a modern production,
not a medieval relic."

Critics like Ms. Wallace do raise troubling arguments that undeniably cast doubt
on the stone's authenticity. Olof Ohman apparently was interested in theories
about pre-Columbian Norse exploration in the New World--evidenced by newspaper
clippings and a scrapbook found among his personal effects. He was also a
trained mason. These circumstances are at the very least a suspicious
coincidence associated with the Kensington Stone's finder.

On the other hand, if Ohman was a hoaxer, he certainly was a patient and almost
maniacally inscrutable one. The stone was found entangled in the roots of a
moderately large Aspen tree of 9" - 10" diameter--a point not contested by the
skeptics. Ohman's neighbor, Nils Flaten, ( who some speculate may have been
party to the alleged hoax) signed an affidavit stating that the runic
inscription was weathered, and the tree's roots grown around the stone when it
was discovered.

This tree is variously estimated to have been between 5 and 30 years old. The
Trembling Aspen, which grows in the Kensington area, is usually eight to 10
inches in diameter at full maturity--40 to 60 feet in height. Largetooth Aspens
grow larger, but are generally confined to moister soils east of the Great
Lakes. The Plains Cottonwood--a relative of the Aspen--grows very rapidly to a
medium/large size, but all Kensington Stone accounts refer to the tree in
question as an Aspen.

Professor George O. Curme of the Germanic Languages Department at Northwestern
University in Chicago inspected the Kensington Stone two months after its
discovery, noting that:

"The letters of the inscription were evidently carved with a sharp instrument,
for they are clear and distinct in outline. But the fact that the upper edge of
the incised line is rough and rounded as a result of the disintegration of the
stone, while the bottom of the incision is sharp and clear shows plainly that
many years must have elapsed since the inscription was cut."

"In other words, the external appearance of the Kensington rune-stone, so far
from speaking against it, is such that the inscription may well be 600 years
old." (Skandinaven, Chicago, May 3, 1899)

University of Virginia archaeologist A. D. Fraser wrote that "To me, as a
student of archaeology, the most convincing point in its favour is the condition
of the stone. This is a prosaic and mechanical consideration that would escape
the notice of a philologist. But there are limitations, as we know, to 'the
gentle art of faking,' and the Kensington Stone shows definite marks of
weathering not only on the roughly smoothed surface which bears the inscription,
but within the letters themselves." ("The Norsemen In Canada," Dalhousie Review,
July 1937)

In a letter to Holand, G. M. Gathorne-Hardy, assistant Librarian of the British
House of Lords and author of "The Norse Discoverers of America"
(Oxford 1921), made the following observations about the Kensington Stone's
hypothetical forger:

"(a) He is a scholar of considerable attainments. He can read Latin and is
familiar with the rare work of Ole Worm in that language. He quotes correctly
the medieval and not the modern version of the Lord's Prayer. He is a pioneer in
the historical research leading to the association of Paul Knutson with American
exploration. The date and admixture of Swedes and Norwegians are together beyond
the chance of coincidence. He is also a bit of a geologist for he recognizes
that the site of his inscription was once an island....

"(b) Whether scholar or illiterate, he is evidently a silly ass.... He taxes his
scholarship and his imagination to the limit to tell a long and circumstantial
story, introducing figures--almost an unknown feature in runic inscriptions--and
saying prima facie impossible things as that he is on an island 14 days from the
sea. This all is not only superfluous, but increases with every word the chance
of a fatal slip.... What is left on the other side? Merely the linguistic
peculiarities--a two-edged weapon--for modern scholars are more likely to write
grammatically than a fourteenth-century Swedish sailor...."

Gathorne-Hardy was not aware that excerpts from Gustaf Storm's Vinland Voyages
(1888) referring to Nicholas of Lynn's Inventio Fortunata and the 1355 Knutson
charter were published by Svenska Amerikanska Posten in 1889, and were among
Olof Ohman's clippings. However, if the Kensington Stone naysayers are correct,
Ohman would have had to concoct his elaborate deception, spend probably two days
on top of a small hill in open country chiseling the inscription, bury the
stone--planting an Aspen tree on top of it, then wait patiently while the tree
grew to 9" - 10" in diameter, all inside of nine years between publication of
the Storm excerpts and the stone's discovery. Since Ohman bought his farm in
1889 or 1891 (accounts differ), he would have been hatching and executing this
plan at a time when we could reasonably expect him to have many other more
pressing things on his mind.

Except for the matter of Ohman's knowledge of Gustaf Storm's Vinland
speculations, Gathorne-Hardy's comments remain unassailed. The matter of the
"island" is especially notable. In the 14th-century, the Red River Valley was a
glacial lake extending northward from the continental divide at Brown's Valley,
Minnesota, to Lake Winnipeg, but would Ohman, a recent immigrant, be aware of
this fact?

As for "linguistic peculiarities," much has been made by skeptics of the
inscription's odd dialect and mongrel syntax, as well as the runes themselves.
The stone's message is a polyglot of Swedish, Norwegian, and English, which
matches the presumed composition of Paul Knutson's party, as well as a patois
spoken by 19th-century Scandinavian immigrants to America--the "two-edged
sword,". Gathorne Hardy referred to. Personally, I find the almost photographic
image conveyed by "10 men red with blood and dead,"" a particularly compelling
indication that the writer had witnessed such an actual scene.

Among various samples of Runic script before me as I write this, the Kensington
script most closely resembles 13th century Scanian Law runes, differing in just
seven characters. The Dalecarlia or Ihre Gotlin runes (c.
1773), typical of later runic styles claimed by debunkers to be typical of the
Kensington Stone, differ in 14 of the stone's 21 characters. There are only six
strong correspondences between the Old English runic alphabet (c.
1840) and the Kensington characters, and five of these are shared with the
medieval Scanian Law runes. Fourteen correspondences exist between the Dotted
Futhark runes (c. 1200) and the Kensington characters.

Hjalmar Holand reported that in 1922, a short runic inscription was discovered
on the property of Godfrey Priester about two miles north of North Tisbury,
Martha's Vineyard, Mass. It included the runic character, or possibly. Holand
claimed that the only other known inscription containing the latter character, a
form of 'v', is the Kensington Stone, where it appears 10 times.

The Kensington Stone controversy leaves us with just two possibilities, either
of which beggars credibility. Either the stone is an elaborate and bizarre hoax,
or it's the genuine article--or in this case artifact. I find both arguments
highly implausible, and remain unconvinced one way or the other, but one has to
be true.

To my mind, the strongest circumstantial evidence supporting the Kensington
Stone's authenticity is the Mandan anomaly--a factor not addressed in most
establishmentarian dismissals of the stone. Some pre-Columbian incursion almost
certainly must have introduced a Nordic/European genetic strain and Christian
cultural nuances to the American Midwest, not to mention a style of architecture
unknown elsewhere in North America but common in medieval Norway(see chart).

If not Paul Knutson's Scandinavians, or perhaps Madoc's Welshmen, then who? No
other explanation seems probable. But as likelihood of any significant new
evidence coming to light diminishes with each passing decade, the Mandan mystery
may never be conclusively solved, leaving it subject to ongoing speculation and
debate.

All this makes no difference to the Mandans themselves, for they are long gone.
George Catlin apparently had morbid premonitions of their fate and subsequent
mystique. The Mandans were a "strange, yet kind and hospitable people," Catlin
wrote, "whose fate, like that of all their race is sealed, whose doom is fixed,
to live just long enough to be imperfectly known, and then to fall before the
fell disease or sword of civilizing devastation."

In the summer of 1838, just five years after Catlin's sojourn with them, a
steamboat from St. Louis stopped at the Mandans' village. Two crewmen were sick
with what turned out to be smallpox. Several Indians boarded the steamer during
her stopover, and contracted the disease, to which the tribe had little or no
resistance. Over the next two months, the Mandans were decimated from
approximately 2000 people to between 30 and 145.

Nearly half of the stricken Mandans committed suicide upon becoming infected.
Those who did not were often dead anyway within a few hours after symptoms
appeared. The Mandans' bitter enemies, the Sioux and Arikara
("Riccarees"), took advantage of the wretched situation, laying siege to the
fortified villages until the disease ran its course. At that point, the
surviving handful of Mandans were taken as slaves by the Arikara, who
expropriated their well-built settlements, ruins of which may be seen today near
Bismarck, ND.

Around 1866 the tribes were swindled out of most of their land. In 1870, a
reservation was established upriver at Fort Berthold, North Dakota, for the
Arikaras, Mandans, and the Hidatsa (Gros Ventres), who became known as the Three
Affiliated Tribes. The Condensed American Cyclopedia reported in 1877 that the
Mandans "are now with the Riccarees and Gros Ventres at Fort Berthold,
Dakota.... They live partly by agriculture. They are lighter in complexion than
most tribes."

In 1931, The Three Affiliated Tribes shared in a $2 million land claims
settlement. However completion of the Garrison Dam on the Missouri River in 1954
took the best land they had left, and their agricultural enterprises have
declined. In 1989, the combined tribes' population was estimated at about 2,660
people. In an essay on dead languages in the August 1992 Atlantic Monthly,
Cullen Murphy noted that there were just six Mandan speakers left on earth.

So expire the mysterious Mandans, of whom George Catlin wrote: "... a better,
more honest, hospitable and kind people, as a community, are not to be found in
the world. No set of men that ever I associated with have better hearts than the
Mandans, and none are quicker to embrace and welcome a white man than they
are--none will press him closer to his bosom, that the pulsation of his heart
may be felt, than a Mandan; and no man in any country will keep his word and
guard his honour more closely."

"Not to be found in the world," indeed. We can only be profoundly saddened by
the tragedy of their passing.

[Another Reader sends in these Catlin links, thanks] Prints by George Catlin -
North American Indian Portfolio Blonde Indian woman? Sha-ko-ka *
Mi-neek-e-sunk-te-ka

LETTERS AND NOTES ON THE MANNERS, CUSTOMS, AND CONDITIONS OF NORTH AMERICAN
INDIANS by George Catlin (First published in London in 1844)

More Blonde Indian Links:

a.. Georgia's Ft. Mountain and Prince Madoc of Wales The Cherokee's called the
wall-builders "moon-eyed people," because they could see better at night than by
day. These moon-eyed people were said to have fair skin, blonde hair and blue
eyes. b.. PaleoAmerican Ethnic Diversity by Billy Roper

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