Jean Baptiste Charbonneau – After the Corps of Discovery

Striking out with his mother Sacagawea and the Corps of Discovery, Jean Baptiste Charbonneau played a unique role in the Lewis and Clark expedition. Having a child along with the expedition served as a form of diplomacy, as potentially hostile Native Americans welcomed the expedition upon realizing the corps had a child in tow (Anderson). Adopted by Clark shortly after the expedition, Jean Baptiste was educated in St. Louis. Charbonneau left for Germany in 1823 to work for Prince Paul of Wurttemberg. Charbonneau became a polyglot, adding English, French, Spanish, and German to several native languages that he spoke (Colby). Charbonneau returned to the U.S. in 1829 (Courchane) and entered the service of the American Fur Company (Historical Society, Utah State).

There is scant evidence of Charbonneau’s whereabouts in the years following his return from Europe. According to Reading, Charbonneau evidently helped find some lost horses for an employee of the American Fur Company. By the fall of 1830, he and his party became lost around American Falls, ID. He set out to find water and spent 11 days trying to relocate his party, only to find that they had been rescued by a Hudson Bay Company employee that came upon them (Historical Society, Utah State). Later, he helped Joseph Meek deliver a dispatch to St. Louis. According to Nathaniel Wyeth, Charbonneau was with Jim Bridger in 1832 (Reading). Jim Bridger was a noted mountain man, trapper, Army scout, and later owner of the Rocky Mountain Fur Company. Later that year, Charbonneau traveled to Blackfoot country to trap beaver. William Smith wrote that a “Mr. Shabenare” traveled down the Platte River carrying pelts to St. Louis in 1839-40 (Reading). From 1842 to 1845, Charbonneau served at Bent’s Fort in St. Louis (Reading).

R. B. Sage, a 19th century American writer and journalist, commented on the man Charbonneau. He wrote that Charbonneau “proved to be a gentleman of superior information.” Commenting on his intelligence and multilingualism, Sage continued:

His mind, also, was well stored with choice reading, and enriched by extensive travel and observation. Having visited most of the important places, both in England, France, and Germany, he knew how to turn his experience to good advantage. There was a quaint humor and shrewdness in his conversation, so garbed with intelligence and perspicuity, that he at once insinuated himself into the good graces of listeners, and commanded their admiration and respect (Historical Society, Utah State).

One notable assignment was as a guide for the Mormon Battalion, in 1846, during the Mexican-American War. President Polk then instructed Secretary of War William Marcy to prepare the orders for the formation of a battalion of volunteers from among the Mormons in Iowa. The President hoped to “attach them to our country and prevent them from taking part against us” (Polk). The battalion set out in July of that year.

Route of the Mormon Battalion. Map courtesy of Kevin Henson.

In August 1846, the battalion mustered under the command of Lieutenant Colonel James Allen. However, Allen would not go with the battalion, for he passed away from congestive fever on August 31, 1846 (Missouri Republican). Lieutenant Colonel Cooke later assumed command of the march in New Mexico. Shortly thereafter, Jean Baptiste Charbonneau joined the battalion as a guide on their journey to San Diego, California. On December 9, 1846, the Mormon Battalion crossed the San Pedro River in what is now Cochise County, Arizona.

Marker erected by Boy Scouts commemorating spot of Mormon Battalion crossing the San Pedro River. The San Pedro River is in the background. Located at 31° 22.515′ N, 110° 6.826′ W.

Several days later, the Mormon Battalion arrived at another spot along the San Pedro River. Charbonneau would have been with the battalion during the only battle that the Mormon Battalion faced. During one event on December 12, 1846, the marchers came upon a herd of wild bulls. Sergeant Tyler described the events, which later came to be known as the Battle of the Bulls:

One small lead mule in a team was thrown on the horns of a bull over its mate on the near side, and the near mule, now on the off side and next to the bull, was gored. . .. One or two pack-mules were also killed. The end-gates of one or two wagons were stove in, and the sick, who were riding in them, were of course frightened. Some of the men climbed upon the wheels of the wagons and poured deadly fire into the enemy’s ranks. Some threw themselves down and allowed the beasts to run over them; others fired and dodged behind mezquit [sic] brush to re-load their guns, while the beasts kept them dodging to keep out of the way. Others, still, climbed up in small trees, there being now and then one available.

Brother Amos Cox was thrown about ten feet into the air, while a gore from three or four inches in length and about two or three in depth was cut in the inside of his thigh near its junction with the body. Sanderson sewed up the wound. Cox was an invalid for a long time, but finally recovered (Porter).

Erected by the Boy Scouts, a current marker sits near the spot of the Battle of the Bulls near the San Pedro River.

Historical marker for the Battle of the Bulls. The date of the marker is wrong. The ‘battle’ occurred on December 11, 1846. Located at 31° 37.577′ N, 110° 10.439′ W

Facing SE from Battle of the Bulls marker. San Pedro River in background

Facing north from Battle of the Bulls marker

After guiding the Mormon Battalion to their destination in San Diego, California, Charbonneau held a number of jobs. For a short time in 1847 to 1848, he was mayor of San Luis Rey, north of San Diego. Because he refused to enforce the same harsh policies toward Native Americans than his predecessors did, Charbonneau grew frustrated and resigned his position (Historical Society, Utah State). In 1866, he joined the rush to mine gold in Montana. However, he died en route and was buried at Inskip Station, Oregon. Jean Baptiste Charbonneau, through a life of adventure during westward expansion across North America, left an indelible mark on American history.

References

• Anderson, Irving W. "Sacajawea, Sacagawea, Sakakawea?." South Dakota History 8.4 (1978): 303-311.
• Colby, Susan M. Sacagawea’s Child: The Life and Times of Jean-Baptiste (Pomp) Charbonneau. University of Oklahoma Press, 2014.
• Courchane, Chalk. “Toussaint Charbonneau in the Pacific North in 1805.” Retrieved from http://www.oregonpioneers.com/bios/ToussaintCharbonneau.pdf&ved=2ahUKEwj4-rrtjlP3AhX2KEQIHdPKABcQFnoECAQQAQ&usg=AOvVaw3j3dzoY1_yayzV3-_1u3Fi
• Daily Missouri Republican (Saint Louis, Mo.: 1837) Daily Missouri Republican. St. Louis, Mo.: Charles & Paschall, 1837-1869. Vol. 15, no. 1168 (Mar. 14, 1837)-v. 47, no. 13 (Jan. 14, 1869).
• Polk, James Knox. The diary of James K. Polk during his presidency, 1845 to 1849. Vol. 6. Kraus Reprint, 1910.
• Porter, Larry C. “The Church and the Mexican-American War." Nineteenth Century Saints at War, edited by Robert C. Freeman, Religious Studies Center, BYU, 2006, 41-76.
• Reading, June. “Jean Baptiste Charbonneau." The Journal of San Diego History. vol. 11, no. 2, (1965). Retrieved from https://sandiegohistory.org/journal/1965/march/charbonneau/
• Ritter, Michael Lance. Jean Baptiste Charbonneau, Man of Two Worlds. CreateSpace Publishing, 2004.
• Sorensen, Stephen B. (2008) "History May Be Searched in Vain: A Military History of the Mormon Battalion by Sherman L. Fleek," BYU Studies Quarterly, vol. 47, no. 2, article 12, 161-66. (Book review by Sherman Fleek)
• Historical Society, Utah State. Jean Baptiste Charbonneau. February 11, 1805 – May 16, 1866. Number 428. Idaho Commission for Libraries: Boise, ID. (2008). Retrieved from https://utah-primoprod.hosted.exlibrisgroup.com/primo-explore/fulldisplay?docid =digcoll_icl_ 39p16293coll3%2F5562&context=L&vid=MWDL&lang=en_US& search_scope=mw &adaptor=Local%20Search%20Engine&tab=default_tab&query=any ,contains,Jean%20Baptiste%20Charbonneau&offset=0

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Neither Lewis nor Clark spoke languages other than English, and so they were reliant on the members of their expedition who did in order to communicate with the Native peoples. It is possible that, as a result, some of the intentions and nuances that accompanied their phrasing was not translated along with the words. For example, both men addressed the Native Americans that they spoke with as “Children”, though those Native Americans were adults and often leaders in their own right. This way of referring to the people they encountered has a patronizing tone that may not have been conveyed through the multiple languages necessary for conversation (Vinikas).  

Following English, the next language in the chain of translation was usually French. Though some members of the expedition, such as French Shawnee tracker George Drouillard, also spoke some Native American languages or sign language. This sign language was a common language that allowed communication between differing peoples and communities. There are some regional variations of this sign language, but ultimately it facilitated interactions between peoples with separate spoken languages (Davis). At times, using this sign language, members of the expedition were able to communicate directly to the people, however, that was not usually the case (Skarsten). So, the captains would speak English to one of the French-speaking members of the expedition, often Drouillard or Francois Labiche, a French Omaha trader from Fort Kaskaskia among a few others (Francois). Depending on the Tribe they were engaging these men would then relay the message in French to Toussaint Charbonneau, a French-Canadian fur trader who was brought along on the expedition primarily for his valuable place in this chain of communication (Toussaint). 

After being told Lewis or Clark’s words in French from one of the other men, Charbonneau would translate them into Hidatsa for his wife, Sacagawea. She was Lemhi Shoshone, and the expedition’s trade with her people during the journey proved to be invaluable. This was especially true when the expedition bargained with the Shoshones for horses (Francois). After listening to her husband’s Hidatsa, she would speak to the Shoshones in her native Shoshone. Once they had replied to her, she would relay that message back to Charbonneau and the words would travel back down the chain of translation in the other direction. This tedious process would continue until an agreement had been reached.  

At one point in the expedition, the chain of communication stretched even farther, adding yet one more person, and the language needed to speak to them. While traveling with their Shoshone guide over the mountains in late 1805, the party met the Salish, or Flatheads, people with whom their guide was able to communicate. These people were called Flatheads despite the fact that they did not practice the flattening of children’s skulls as was common to other Columbia River tribes. So, after Sacagawea spoke to their guide in Shoshone, he would speak to the Salish and receive a reply to pass back (Francois).  

Despite the complicated nature of this chain of translation, and the number of hours required for the most basic of conversations, it was clearly successful. In their journals both Lewis and Clark praised the valuable skills of their translators and referred to the vital goods and information obtained from their interactions with various Tribal Nations. The fact that these translators were able to successfully make their intentions known, ask questions, and even conduct trade across not only the many languages needed to speak between themselves, but the numerous dialects of the peoples they encountered was truly impressive (Vinikas). Without the knowledge and input of each person involved in this lengthy chain of translation, it is possible that the expedition would have failed to reach its goal.  

Sources 

Vinikas, Vincent. The Historian, vol. 67, no. 1, Wiley, 2005, pp. 127–28, . 

Davis, J. (2017). Native American signed languages. Oxford Handbooks Online.

Skarsten, M. O. George Drouillard: Hunter and Interpreter for Lewis and Clark and Fur Trader, 1807-1810. University of Nebraska Press, 2005.  

“Francois Labiche.” Discovering Lewis and Clark, Lewis and Clark Trail Heritage Foundation, .  

“Toussaint Charbonneau.” Discovering Lewis and Clark, Lewis and Clark Trail Heritage Foundation, .  

 U.S. Department of the Interior. (n.d.). Salish. National Parks Service. Retrieved January 31, 2022, from

Tags: French Language and the Lewis and Clark Expedition, Lewis and Clark, Meriwether Lewis, William Clark, Lewis and Clark Trail, Charbonneau, Sacagawea, Sacajawea, Drouillard, Labiche, language,

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The hunters informed me that they Saw great numbers of Buffalow in the
plains. I Saw Several herds of those animals on either Side to day at a
distance.

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The Big White chief of the Mandans Spoke at some length explainin the
Cause of the misunderstanding between his nation and the ricaras,
informing them of his wish to be on the most freindly termes &c. the
Chyennes accused both nations of being in folt. I told to them all that if
they eve wished to be hapy that they must Shake off all intimecy with the
Seioux and unite themselves in a Strong allience and attend to what we had
told them &c. which they promesed all to do and we Smoked and parted
on the best terms, the Mandan Chief was Saluted by Several Chiefs and
brave men on his way with me to the riverI had requested the
ricaras & Chyennes to inform me as Soon as possible of their
intentions of going down with us to See their great father or not. in the
evening the Great Chief requested that I would walk to his house which I
did, he gave me about 2 quarts of Tobacco, 2 beaver Skins and a trencher
of boiled Corn & beans to eat (as it is the Custom of all the Nations
on the Missouri to give Something to every white man who enters their
lodge Something to eat) this Chief informed me that none of his Chiefs
wished to go down with us they all wished to See the cheif who went down
return first, that the Chyennes were a wild people and were afraid to go.
that they Should all listen to what I had Said. I gave him Some ribon to
Suspend his Medal to and a Shell which the Snake indians gave me for which
he was very much pleased.

The interpreter informed me that the Cheifs of those villages had no
intention of going down. one the Cheifs of the Village on the island
talkd. of going down. I returned to the boat where I found the principal
Chief of the lower vilege who had Cut part of his hair and disfigured
himself in Such a manner that I did not know him, he informed me the Sieux
had killed his nephew and that Was in tears for him &c. we deturmind
to proceed down to the Island and accordingly took the chief on board and
proceeded on down to the isd village at which place we arived a little
before dark and were met as before by nearly every individual of the
Village, we Saluted them and landed imediately opposit the town. The one
arm 2d Cheif of this village whome we had expected to accompany us down
Spoke to the mandan Cheif in a loud and thretening tone which Caused me to
be Some what alarmed for the Safty of that Cheif, I inform the Ricaras of
this village that the Mandans had opened their ears to and fold. our
Councils, that this Cheif was on his way to see their Great Father the P.
of U S. and was under our protection that if any enjorey was done to him
by any nation that we Should all die to a man. I told the Ricaras that
they had told us lies, they promised to be at peace with the mandans &
Menetarras. that our back was Scrcely turned before they went to war &
Killd. them and Stole their horses &cThe Cheif then envited me
& the Mandan Chief to his house to talk there. I accompanied him,
after takeing a very Serimonious Smoke the 2d Cheif informd. me that he
had opened his ears to what we had Said to him at the time we gave him the
medal that he had not been to war against any Natn. Since, that once been
to See the mandans and they were going to kill him, they had not killed
the Mandans, it was the Seeoux who killed them and not the ricaras, he
Said that the Mandan Cheif was as Safe as if he was in his own Vilg that
he had opened his ears and Could here as well as the mandans. I then
informd them what I had told the upper villages and we all become
perfectly reconsiled all to each other and Smoked in the most perfect
harmony we had invatations to go into their lodges and eate. I at length
went to the grand Chiefs Lodge by his particelar invitation, the Mandan
Chief Stuck close to me the Chief had prepd. a Supper of boiled young
Corn, beens & quashes of which he gave me in Wooden bowls. he also
gave me near 2 quarts of the Tobacco Seed, & informed me he had always
had his ears open to what we had Said, that he was well convinced that the
Seeoux was the caus of all the trouble between the Mandans & them the
Ricars had Stolen horses from the Mandan which had been returned all
except one which could not be got, this mischief was done by Some young
men who was bad. a long Conversation of explanations took place between
the Ricara & mandan Chiefs which appeared to be Satisfactory on both
Sides. the Chief gave a pipe with great form and every thing appeared to
be made up. I returned to the river & went to bead. the Indians contd
on board. made 22 miles today only.

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