Mato-tope (also known as Ma-to-toh-pe, Máh-to-tóh-pa, or Four Bears, from mato 'bear' and tope 'four'; [Libby, Orin G.: Bad Gun (Rushing-After-The-Eagle). Collections of the State Historical Society of North Dakota, Vol. 2 (1908), pp. 465-470, p. 465.] – July 30, 1837) was the second chief of the Mandan tribe to be known as "Four Bears," a name he earned after charging the Assiniboine tribe during battle with the strength of four bears. Four Bears lived in the first half of the 19th century on the upper Missouri River in what is now North Dakota. Four Bears was a favorite subject of artists, painted by George Catlin and Karl Bodmer.
Early years
Four Bears grew up in an earth lodge in the Mandan village On-a-Slant Village. His father, Good Boy (or Handsome Child),
[Ewers, John C.: "Early White Influence Upon Plains Indian Painting". Indian Life on the Upper Missouri. Norman and London, 1988, p. 103.] was the village chief.
[Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, p. 34.] Later the family lived in
Mitutanka further north, founded about 1822,
[Wood, Raymond W.: Integrating Ethnohistory and Archaeology at Fort Clark Historic Site, North Dakota. American Antiquity, Vol. 58, No. 3 (1993), pp. 544-559, p. 544.] possibly by Good Boy.
[Libby, Orin G.: Bad Gun (Rushing-After-The-Eagle). Collections of the State Historical Society of North Dakota, Vol. 2 (1908), pp. 465-470, p. 465.]
The warrior
Around 1830 the trading post Fort Clark was built less than 600 ft. (150 m) south of Mitutanka.
[Wood, Raymond W.: Integrating Ethnohistory and Archaeology at Fort Clark Historic Site, North Dakota. American Antiquity, Vol. 58, No. 3 (1993), pp. 544-559, p. 545.] At that time, Four Bears was a brave warrior among his people, famous for killing a
Cheyenne chief in hand-to-hand combat.
[Ewers, John C.: "Early White Influence Upon Plains Indian Painting". Indian Life on the Upper Missouri. Norman and London, 1988, p. 105.] Besides the Cheyenne, Four Bears fought the
Sioux, the
Arikara, and the Assiniboine and once he killed two
Ojibwe women.
[Meyer, Roy W.: The Village Indians of the Upper Missouri. The Mandans, Hidatsas, and Arikaras. Lincoln and London, 1977, p. 87.] The daring revenge upon the actual killer of his younger brother was still a topic among the Mandans in the early 1930s. Four Bears had learned the identity of the Arikara warrior, Bear Necklace, through fast and "self-torture" under an oak tree with a raven nest.
[Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, pp. 70 and 166-167.]
Catlin secured a robe recounting Four Bears' deeds in 1832, now preserved in the United States National Museum.[ McCune Collection] Another robe of Four Bears collected by Catlin is on display at the Upper Musselshell Museum in Harlowton, Montana.[Ewers, John C.: "Early White Influence Upon Plains Indian Painting". Indian Life on the Upper Missouri. Norman and London, 1988, pp. 104-105.]
The next to bring home a robe of Four Bears showing warrior exploits was Prince Maximilian zu Wied. This robe is in Linden Museum, Stuttgart, Germany.[Maximilian zu Wied, Prince: People of the First Man. Life Among the Plains Indians in Their Final Days of Glory. The Firsthand Account of Prince Maximilian's Expedition up the Missouri River, 1833-34. New York, 1976, p. 220.][ Bodmer] While other leading men were sturdy and tall, Maximilian described the ever-successful warrior Four Bears as a bit slim and only of average height.[Maximilian zu Wied, Prince: People of the First Man. Life Among the Plains Indians in Their Final Days of Glory. The Firsthand Account of Prince Maximilian's Expedition up the Missouri River, 1833-34. New York, 1976, p. 34.] Four Bears' good fortune on the warpath came in part from a sacred bundle containing a rainbow-decorated robe.[Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, p. 34, note 5.]
The public figure
Four Bears had an important "People Above bundle", one of five among the Mandans.
[Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, p. 296.] Twice he sponsored the most fundamental ceremony of his tribe, the
Okipa.
[Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, p. 123.] Belonging to the elite of Mitutanka, he lived in an earth lodge across from the ceremonial lodge, with its doorway out to the plaza.
[Wood, Raymond W.: Integrating Ethnohistory and Archaeology at Fort Clark Historic Site, North Dakota. American Antiquity, Vol. 58, No. 3 (1993), pp. 544-559, p. 551.]
Four Bears was often painted by artist George Catlin; Catlin held Four Bears in very high regard, saying that he was a man of liberty, generosity and elegance. Catlin stated that he was one of the most extraordinary Indians he had ever known.
Family
Four Bears' wife was Brown Woman.
[Libby, Orin G.: Bad Gun (Rushing-After-The-Eagle). Collections of the State Historical Society of North Dakota, Vol. 2 (1908), pp. 465-470, p. 465.] The couple had an unclear number of children. A daughter is known as Earth Woman.
[Chardon, F. A.: Chardon's Journal at Fort Clark, 1834-1839. (Edited by Annie Heloise Abel). Lincoln and London, 1997, p. 215, note 60.] When Maximilian, accompanied by Karl Bodmer, arrived at Fort Clark on November 13, 1833, Four Bears greeted them together "with his wife and a pretty little boy", The Male Bear.
[Maximilian zu Wied, Prince: People of the First Man. Life Among the Plains Indians in Their Final Days of Glory. The Firsthand Account of Prince Maximilian's Expedition up the Missouri River, 1833-34. New York, 1976, p. 177.] This could be an early name for a boy born in 1829, later in life known as Bad Gun, or it may be a brother of his.
Bad Gun (or Rushing After The Eagle) lived on after the 1837 scourge.[Libby, Orin G.: Bad Gun (Rushing-After-The-Eagle). Collections of the State Historical Society of North Dakota, Vol. 2 (1908), pp. 465-470.] Eventually he became a chief in the common Mandan, Hidatsa, and Arikara settlement Like a Fishhook Village, largely because of his outstanding father.[Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, p. 34.]
[The North Dakota Center for Distance Education. "Contemporary Tribal Leaders, 1968-Present", "The History and Culture of the Mandan, Hidatsa, and Sahnish." Accessed August 23, 2018.]
Visiting the guests from Europe
Four Bears became friends with artist Karl Bodmer in 1833.
[Ewers, John C.: "Early White Influence Upon Plains Indian Painting". Indian Life on the Upper Missouri. Norman and London, 1988, pp. 98-109.] He spent time teaching Maximilian his own language and the very different Arikara tongue, which he spoke fluently.
[Maximilian zu Wied, Prince: People of the First Man. Life Among the Plains Indians in Their Final Days of Glory. The Firsthand Account of Prince Maximilian's Expedition up the Missouri River, 1833-34. New York, 1976, p. 198.] He became chief in the year 1836.
The death of Four Bears
The 1837 Great Plains smallpox epidemic wiped out most of Four Bears' tribe, leaving 27 (or by some accounts 100 to 150) survivors out of a former population of around 2,000.
[Meyer, Roy W.: The Village Indians of the Upper Missouri. The Mandans, Hidatsas, and Arikaras. Lincoln and London, 1977, p. 97.] He died on July 30, 1837, after suffering from smallpox, brought to his tribe by whites. "One of our best friend of the Village (The Four Bears) died to day, regretted by all who Knew him", wrote the manager of Fort Clark, Francis A. Chardon.
[Chardon, F. A.: Chardon's Journal at Fort Clark, 1834-1839. (Edited by Annie Heloise Abel). Lincoln and London, 1997, p. 124.] Before his own death, he lost his wife
[Libby, Orin G.: Bad Gun (Rushing-After-The-Eagle). Collections of the State Historical Society of North Dakota, Vol. 2 (1908), p. 465.] and maybe some children to the disease. (However, during his study of the Hidatsa in the 1930s, Alfred W. Bowers learned that the Hidatsa Guts married the widow of Four Bears and looked after his son.)
[Bowers, Alfred W.: Hidatsa Social and Ceremonial Organization. Smithsonian Institution. Bureau of American Ethnology. Bulletin 194. Washington, 1965, p. 237, note 29.] As recorded in Four Bears' last speech to the
Arikara and Hidatsa (two neighboring tribes) he denounced the white man, whom he had previously treated as a brother, for deliberately bringing the disease to his people.
[Robert Blaisdell ed., Great Speeches by Native Americans, p. 116.] He lamented that in death his scarred face would be so ugly even the wolves would turn away from him.
[Chardon, F. A.: Chardon's Journal at Fort Clark, 1834-1839. (Edited by Annie Heloise Abel). Lincoln and London, 1997, p. 124-125.] His exhortation to wage war on the whites was found with the journal of Chardon.
[Chardon, F. A.: Chardon's Journal at Fort Clark, 1834-1839. (Edited by Annie Heloise Abel). Lincoln and London, 1997, p. 316, note 486.] If the speech accurately "... represents his Four words is hard to say. Chardon ... could not have been present to hear it ...".
[Meyer, Roy W.: The Village Indians of the Upper Missouri. The Mandans, Hidatsas, and Arikaras. Lincoln and London, 1977, p. 94.] Many believed that he died of smallpox, but George Catlin claimed that he starved himself to death out of grief from the death of his family.
Smallpox wiped out more than 80 percent of the Mandan population in only a few months, and they were not the only tribe to suffer from the disease.
A descendant is Edward Lone Fight Chairman of the Mandan, Hidatsa and Arikara Nation (Three Affiliated Tribes) from 1986 to 1990
Honoring Four Bears
Along with a Hidatsa chief of the same name, Four Bears is honored with Four Bears Bridge and Four Bears' Casino and Lodge.
A mountain in Glacier National Park is named after the chief, though spelled differently as Mahtotopa Mountain.
External links
