Miami Indians - free ebook by James Mooney

CALENDAR HISTORY OF THE KIOWA INDIANS BY JAMES MOONEY

Seventeenth Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1895-96, Government Printing Office, Washington, 1898, pages 129—444...

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AGE OF ABORIGINAL AMERICAN RECORDS

The desire to preserve to future ages the memory of past achievements is a universal human instinct, as witness the clay tablets of old Chaldea, the hieroglyphs of the obelisks, our countless thousands of manuscripts and printed volumes, and the gossiping old story-teller of the village or the backwoods cabin. The reliability of the record depends chiefly on the truthfulness of the recorder and the adequacy of the method employed. In Asia, the cradle of civilization, authentic history goes back

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ABORIGINAL AMERICAN CALENDARS

The peculiar and elaborate systems by means of which the more cultivated ancient nations of the south recorded their histories are too well known to students to need more than a passing notice here. It was known that our own tribes had various ways of depicting their mythology, their totems, or isolated facts in the life of the individual or nation, but it is only within a few years that it was even suspected that they could have anything like continuous historical records, even in embryo. The f

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THE WALAM OLUM OF THE DELAWARES

East of the Mississippi the most important and best known record is the Walam Olum or "red score" of the Delawares, originally discovered in 1820, and published by Dr D.G. Brinton in 1885. It consists of a series of pictographs designed to fix in memory the verses of a genesis and migration chant which begins with the mythic period and comes down to the advent of the whites about the year 1610. It appears to be genuine and ancient, although the written chant as we find it contains modern forms,

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THE DAKOTA CALENDARS

West of the Mississippi the first extended Indian calendar history discovered was the "Lone-dog winter count," found among the Dakota by Colonel Garrick Mallery, and first published by him in 1877. This history of the Dakota was painted on a buffalo robe by Lone-dog, of the Yanktonai tribe of that confederacy, and extends over a period of seventy-one years, beginning in 1800. Subsequent investigation by Colonel Mallery brought to light several other calendars in the same tribe, some being substa

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OTHER TRIBAL RECORDS

Clark, in his book on Indian sign-language, mentions incidentally that the Apache have similar picture histories, but gives no more definite information as concerns that tribe. He goes on to say that the Santee Sioux claim to have formerly kept a record of events by tying knots in a string, after the manner of the Peruvian quipu. By the peculiar method of tying and by means of certain marks they indicated battles and other important events, and even less remarkable occurrences, such as births, e

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THE KIOWA CALENDARS

So far as known to the author, the Dakota calendars and the Kiowa calendars here reproduced are the only ones yet discovered among the prairie tribes. Dodge, writing in 1882, felt so confident that the Dakota calendar of Mallery was the only one ever produced by our Indians that he says, "I have therefore come to the conclusion that it is unique, that there is no other such calendar among Indians.... I now present it as a curiosity, the solitary effort to form a calendar ever made by the plains

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COMPARATIVE IMPORTANCE OF EVENTS RECORDED

An examination of the calendars affords a good idea of the comparative importance attached by the Indian and by the white man to the same event. From the white man's point of view many of the things recorded in these aboriginal histories would seem to be of the most trivial consequence, while many events which we regard as marking eras in the history of the plains tribes are entirely omitted. Thus there is nothing recorded of the Custer campaign of 1868, which resulted in the battle of the Washi

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METHOD OF FIXING DATES

A few examples will show how the Kiowa keep track of their tribal and family affairs by means of these calendars. Sett'an was born in "cut-throat summer" (1833), and his earliest recollection is of the "head-dragging winter" (1837—38). Set-ĭmkía, better known as Stumbling-bear, was about a year old in "cut-throat summer" (1833). He was married in "dusty medicine dance" summer (1851). His daughter Virginia was born in the summer of "No-arm's river medicine dance" (1863), and her husband was born

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SCOPE OF THE MEMOIR

As the Kiowa and associated Apache are two typical and extremely interesting plains tribes, about which little is known and almost nothing has been printed, the introductory tribal sketch has been made more extended than would otherwise have been the case. As they ranged within the historic period from Canada to central Mexico and from Arkansas to the borders of California, they came in contact with nearly all the tribes on this side of the Columbia river region and were visitors in peace or war

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ACKNOWLEDGMENTS

Acknowledgments are due to Captain H. L. Scott, Seventh cavalry, U. S. A., Fort Sill, Oklahoma, for much valuable material and friendly assistance; to ex-agent Lawrie Tatum, Springdale, Iowa, for photographs and manuscript information; to Thomas C. Battey, Mosk, Ohio, former Kiowa teacher, and to Mrs Elizabeth Haworth, Olathe, Kansas, widow of former agent J. M. Haworth, for photographs; to Caroline M. Brooke, Washington Grove, Maryland, for assistance in correspondence; to Philip Walker, esquir

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TRIBAL SIGN

To make the sign for "Kiowa" in the sign language of the plains tribes, the right hand is held close to the right cheek, with back down, fingers touching and slightly curved, and the hand moved in a rotary motion from the wrist. According to the Kiowa this sign had its origin in an old custom of their warriors, who formerly cut the hair from the right side of the head, on a line with the base of the ear, in order better to display the ear pendants, while allowing it to grow to full length on the

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LINGUISTIC AFFINITY

Photo by Soule, about 1870. Fig . 43—Zépko-eétte or Big-bow. The Gâ´igwŭ´ or Kiowa, although originating in the far north, have been known for the last sixty years as one of the principal and most predatory tribes of the southern plains. Their linguistic affinity is still uncertain, the language apparently having no connection with that of any other tribe. This uncertainty, however, is due largely to the paucity of the linguistic material thus far collected from them, and to the fact that philol

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TRIBAL NAMES

Kiowa , the name by which the tribe is commonly known to the whites, is from the softened Comanche form of the name by which they call themselves, Gâ´igwŭ´ ( see the glossary ). It is claimed by one or two old men that Gâ´igwŭ´ was not originally their proper name, but a foreign name adopted by the tribe, and untranslatable in their own language. However that may be, it is now, in its root form, Gâi , synonymous with Kiowa, whether applied to the individual, language, territory, or utensils of t

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GENESIS AND MIGRATION

According to Kiowa mythology, which has close parallels among other tribes, their first ancestors emerged from a hollow cottonwood log at the bidding of a supernatural progenitor. They came out one at a time as he tapped upon the log until it came to the turn of a pregnant woman, who stuck fast in the hole and thus blocked the way for those behind her so that they were unable to follow, which accounts for the small number of the Kiowa tribe. The same being gave them the sun, made the division of

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EARLY ALLIANCE WITH THE CROWS

The leading facts in the traditional history of the Kiowa are those of their early residence at the extreme head of the Missouri and their subsequent removal to the east and alliance with the Crows. It is impossible to assign any definite date to this early migration from the mountain country, but it was probably about or before 1700. It was subsequent to the separation of the Crows from the Hidatsa, an event which probably took place before the end of the seventeenth century ( Matthews, 2 ; Cla

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THE ASSOCIATED KIOWA APACHE

Incorporated with the Kiowa, and forming a component part of their tribal circle, is a small tribe of Athapascan stock, commonly known as Apache or Kiowa Apache, but calling themselves Nadiisha Dena . They are not a detached band of the Apache tribe proper of Arizona, as has commonly been supposed, but came down with the Kiowa from the north, and neither tribe has any tradition of a time when they were not associated. They will be spoken of at length later on. This ancient Athapascan alliance is

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THE HISTORICAL PERIOD

We come now to more definite historic ground. Situated east of the Crows, the Kiowa took possession of the Black Hills ( Sádalkáñi K`op , "stomach-rind, i. e., 'manifold,' mountains"), and having by this time procured some horses, began to make raids on the Spanish frontiers to the south, while they established a friendly trade and intercourse with the Arikara and Mandan on the Missouri. They are mentioned under the name of Cargua (for Caigua) in a Spanish document of 1732, and again as Caigua i

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SOCIOLOGY OF THE KIOWA

The clan system does not exist among the Kiowa, and there is no evidence that they have ever had it. This may be a surprise to those disciples of Morgan who have assumed that because the system is found among the eastern tribes and certain tribes of the southwest and extreme northwest it is therefore universal and a necessary factor in tribal development. It is by no means universal, and it is doubtful if it exists among the Athapascan tribes of British America, the tribes of the Columbia region

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RELIGION OF THE KIOWA

In religion the Kiowa are polytheists and animists, deifying all the powers of nature and praying to each in turn, according to the occasion. Their native system has no Great Spirit, no heaven, no hell, although they are now familiar with these ideas from contact with the whites; their other world is a shadowy counterpart of this. There is an indistinct idea of transmigration, owls and other night birds being supposed to be animated by the souls of the dead, with a general belief in ghosts, witc

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TRIBAL SIGN

Right index finger rubbed briskly up and down along the back of left index finger. This is the generic sign for all tribes of Apache connection, including Apache proper, Navaho, Mescalero, Lipan, and Kiowa Apache. It is commonly interpreted to mean "knife whetters" or "whetstone people," and this is also the meaning of the generic term for Apache in most of the plains languages. It is possible, however, that this is a misconception of the original purpose of the sign, which may have had referenc

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ORIGIN AND HISTORY

The Kiowa Apache are a small tribe of Athapascan stock, numbering now about two hundred and twenty-five, associated with the Kiowa from the earliest traditional period and forming a component part of the Kiowa tribal circle, although reserving their distinct language; they call themselves Nadíisha-dena , "our people." In the early French records of the seventeenth century, in Lewis and Clark's narrative, and in their first treaty, in 1837, they are called by various forms of the name Gáta`ka , t

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FIRST OFFICIAL AMERICAN NOTICE

The official history of the Apache begins nearly a hundred years later. In 1805 the explorers Lewis and Clark describe the "Ca´takâ," whom they apparently did not meet, as living between the heads of the two forks of Cheyenne river, in the Black Hills region of northeastern Wyoming, and numbering twenty-five tipis, seventy-five warriors, and three hundred souls. This appears to be a singularly close estimate. The Kiowa lived near them, on the North Platte, and both tribes had the same alliances

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TREATIES

In 1837, in connection with the Kiowa and Tawákoni, they made their first treaty with the government, as has already been described at length in treating of the Kiowa. They are called Kataka in the treaty, this being apparently the last official use of that name, and thenceforth they have been known as Apache. Their subsequent history is that of the Kiowa. In 1853 they are mentioned as a warlike band ranging the waters of Canadian river, in the same great plains occupied by the Comanche, with wh

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DELEGATION TO WASHINGTON, 1872—FRIENDLY DISPOSITION

They participated with the Kiowa and others in the joint delegation which visited Washington in October, 1872, being represented on that occasion by Pacer the principal chief, Daho, and Gray-eagle. In his official report Captain Alvord, chairman of the commission which had charge of the delegation, says of the Apache: The Apache who are in the Indian Territory number about five hundred, are recognized by the supplemental treaty of 1867 as confederated with the Kiowa and Comanche, and have genera

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PROGRESS TOWARD CIVILIZATION—DEATH OF PACER, 1875

On the return of the delegation the Apache in good faith commenced to learn the ways of civilization and to earn their own living. Their agent reports: The Apache were very attentive, working themselves with the hoe. Apache John, a chief, is especially deserving of mention. He worked hard, had all the weeds hoed out, and in addition, to his corn has a fine crop of watermelons, some of which he brought me as a present. It was a very nice sight to see one who a few months ago was regarded as a wil

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RECENT HISTORY AND PRESENT CONDITION

The Apache participate with the Kiowa and Comanche in the benefits of the leases of grass lands. They suffered terribly in the epidemic of 1892, losing more than one-fourth of their number. They joined in the protest against the late unratified agreement and were represented in the joint delegation of 1894 by Goñkoñ, "Stays-in-tipi," or Apache John. In dress, customs, and general characteristics they resemble the Kiowa, but are much more agreeable and reliable in disposition. They join with them

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POPULATION

Below is given the population of the Apache at different periods, all but the first estimate ( Lewis and Clark, 6 ) being taken from the annual Indian reports. They have probably never numbered much over three hundred and fifty: Fig . 61—Sét-t'án or Little-bear. BUREAU OF AMERICAN ETHNOLOGY— SEVENTEENTH ANNUAL REPORT PL. LXXV THE SET-T'AN ANNUAL CALENDAR, (FROM THE NATIVE DRAWING)....

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WINTER 1832—33

Â'dal-hâ´ñgya Ähágyä-de Sai , "Winter that they captured the money." The first event recorded occurred about New Near, in the winter of 1832—33, being an encounter with a small party of Americans, resulting in the death of Gúi-kóñgya, "Black-wolf," and the capture of a large quantity of silver coin. The winter is indicated according to the regular system by a black bar below the principal figure, which is that of a man with the picture of a black wolf over his head and joined to it by a line. Th

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SUMMER 1833

Ĭmk`ódaltä-dé Pai , "Summer that they cut off their heads." This picture commemorates one of the most vivid memories of the older men of the tribe—a wholesale massacre by the Osage, who cut off the heads of their victims and deposited them in buckets upon the scene of the slaughter. Set-t'an, the author of the calendar, was born in this summer. The picture of a severed head with bloody neck and a bloody knife underneath is sufficiently suggestive. The absence of the usual figure of the sun-dance

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WINTER 1833—34

D'ä´-p'é'gyä-de Sai , "Winter that the stars fell." This winter takes its name from the memorable meteoric display which occurred shortly before daylight on the morning of November 13, 1833. It was observed throughout North America, and created great excitement among the plains tribes, as well as among a large part of our own population; the event is still used as a chronologic starting point by the old people of the various tribes. It is pictorially represented on most of the Dakota calendars d

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SUMMER 1834

The figure is intended to commemorate the return of the girl captured by the Osage in the massacre of the preceding summer. The tipi above the female figure, with which it is connected by a line, indicates her name, Gunpä´ñdamä, Medicine-tied-to-tipi-pole(-woman) ( see the glossary , Gunpä´ñdamä ). She was restored to her friends by a detachment of the First dragoons from Fort Gibson. Although this occurred in the summer, the season is not indicated by the usual figure of the medicine lodge, for

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WINTER 1834—35

Pá-tón Ehótal-de Sai , "Winter that Bull-tail was killed." He was killed by the Mexicans. The figure above the winter sign has a blood spot upon the body to represent the wound, while the erect cue from the head indicates his name. Fig . 70—Summer 1835—Cat-tail rush sun dance. The Kiowa had made their winter camp on the Washita, when a war party set out against the Toñhéñ-t'a`ká-i (Mexicans of the waterless country), or Chihuahuans. Having started late, they camped all winter at a mountain towar

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SUMMER 1835

Donpä K`ádó , "Cat-tail rush sun dance." This was the first sun dance held by the Kiowa after the recovery of the taíme from the Osages, already narrated, and is thus distinguished because it was held at a place where a great many cat-tail rushes ( Equisetum arvense ) were growing on the south bank of North Canadian river, at the Red hills, about 30 miles above the present Fort Reno, Oklahoma. The soft white portion of the lower part of the stalk of this rush is eaten raw by the Indians with gre

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WINTER 1835—36

Tó`-edalte (Big-face) was shot through the body and killed by the Mexicans while on a raid into old Mexico. This is Set-t'an's statement, which is borne out by the picture of a man, whose name is indicated by the figure of a big head or face above. Other informants, however, deny any knowledge of such a man, and in the notes accompanying the Scott calendar he is called Wolf-hair. The gunshot wound is indicated in the ordinary way....

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SUMMER 1836

Gui P a K`ádó , "Wolf-river sun dance." The figure of a wolf or coyote above the medicine lodge indicates that the dance was held on Gui P a or Wolf river, i. e., Wolf-creek fork of the North Canadian. Soon after the dance the Kiowa moved to another camp north of the Arkansas, while the Kiñep band went on to pay a social visit to the Crows and buy from them ermine and elk teeth for ornamenting their buckskin shirts and the dresses of the women. After they had gone, those who remained behind were

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WINTER 1836—37

K`íñähíate Ehótal-de Sai , "Winter that K`íñähíate was killed." K`íñähíate ("Man") was killed in an expedition against the Ä´-t'á`ká-i , "Timber Mexicans," or Mexicans of Tamaulipas and the lower Rio Grande. The tribe was camped on upper Red river at the time. The name is indicated by a small figure of a man above a similar larger figure, with which it is connected by a line, the death wound being indicated on the lower figure. No better illustration of the wide range of the Kiowa could be given

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SUMMER 1837

Säk`ota Ä´otón-de Pai , "Summer that the Cheyenne were massacred," or Á`k`ádo Pai , "Wailing sun-dance summer." The figure is the conventional Indian symbol for a battle, with the party attacked defending themselves behind breastworks thrown up in the sand, and the arrows flying among them; below the main figure is another of a man wearing a war bonnet. Compare the battle pictographs from the Dakota calendars as given by Mallery ( figure 75 ). Fig . 74—Summer 1837—Cheyenne massacred. At the time

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WINTER 1837—38

A´daltem Etkúegán-de Sai , "Winter that they dragged the head." The figure above the winter mark shows a horseman carrying a bloody scalp upon a lance and dragging a bloody head at the end of a reata. Fig . 76 — Winter 1837—38—Head dragged. Three Comanche, two men and a woman, were camped alone one night in a tipi on the Clear fork of the Brazos ( Ä´sese P'a , "Wooden-arrowpoint river"), in Texas, when one of them noticed somebody raise the door-flap and then quickly drop it again; he told the o

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SUMMER 1838

Gúi-p'ágya Sä´k`ota Ĭmdóhä´pa-de Pai , "Summer that the Cheyenne attacked the camp on "Wolf river." The combined warriors of the Cheyenne and Arapaho organized a great war party against the Kiowa, Comanche, and Apache, to revenge the defeats of the previous two years. They attacked the camps of the three confederated tribes on Wolf creek ( Gui P'a ), a short distance above where that stream joins Beaver creek and forms the North Canadian, in Oklahoma. They killed several women who were out diggi

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WINTER 1838—39

While the Kiowa were all together in their winter camp some who had gone out upon the prairie discovered a party approaching. They returned and gave the alarm, upon which all the warriors went out and attacked the strangers, who proved to be Arapaho, killing them all. Set-t'an's father, Tĕn-píäk`ia ("Heart-eater"), was wounded in the leg in this fight, as indicated by the figure of a man, with blood flowing from a wound in the leg, below the battle picture. Fig . 78—Winter 1838—39—Battle with Ar

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SUMMER 1839

Píhó K`ádó , "Peninsula sun dance." The peninsula or bend is indicated by a line bending around the medicine lodge. The dance is thus designated because held in the píhó , or peninsula, on the south side of the Washita, a short distance below Walnut creek, within the present limits of the reservation. This dance simply serves as a tally date, as nothing of more special interest is recorded for the summer. It would seem that the incursions of the Cheyenne and Arapaho had prevented the usual holdi

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WINTER 1839—40

Tä´dalkop Sai , "Smallpox winter." The Kiowa were ravaged by the smallpox, the second visitation of that disease within their memory, the first having been in 1818. The disease is indicated in the conventional Indian manner by means of the figure of a man covered with red spots (compare figures from Mallery's Dakota calendar; see also 1861—62 and 1892 ). It was brought by some visiting Osage, and spread at once through the Kiowa, Apache, and Comanche, killing a great number in each tribe. The Ki

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SUMMER 1840

Fig . 82—Summer 1840—Red-bluff sun dance. Gúadal Dóhá K`údó , "Red-bluff sun dance," so called because held at Gúadal Dóha on the north side of the South Canadian, about the mouth of Mustang creek, in the panhandle of Texas. The (red) figure over the medicine lodge is intended to represent the "red bluff." The Red hills on the North Canadian above Fort Reno are called by the same name, but distinguished by the prefix Sä´k`odal , "Cheyenne." The prominent event of this summer was the peace made b

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WINTER 1840—41

Ká-i Sabíña Dam Sai , "Hide-quiver war expedition winter." The figure of a quiver is above the winter mark. This winter is so called on account of a notable war expedition made by the old men into Mexico, they equipping themselves with old bows and quivers of buffalo skin, as all the younger warriors had already gone against Mexico, carrying all the more efficient weapons and ornate quivers. The latter were usually of panther skin or Mexican leather, but never of deer, antelope, or buffalo skin

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SUMMER 1841

As the Kiowa were constantly moving about this summer, no sun dance was held. The Arapaho met and attacked a party of Pawnee at T'aíñ Dóhá , "White bluff," on the upper South Canadian, near the line of New Mexico, and killed all of them. The Pawnee threw up breastworks, but, according to the Kiowa account, an Arapaho medicine-man who knew the proper medicine song sat down facing the breastworks and sang the song, moving his hands as in the hand game, and thus "drove them out," when they were kil

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WINTER 1841—42

Â´dalhabä´-k`ia Ehótal-de Sai "Winter that Â´dalhabä´k`ia was killed." Â´dal-habä´ or âdl-habä´ , "sloping, or one-sided hair," is the name applied to a style of wearing the hair shaved close over the right side of the head, so as to display the ear pendants, and at full length on the left. The hair is not braided, but is sometimes tied, and the scalplock is worn as usual. The man killed, who was a noted war chief, wore his hair in this fashion, hence his name. The picture is intended to represe

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SUMMER 1842

Ä´dăldä K`ádó , "Repeated sun dance." The summer is called by this name because, as indicated in the figure, it was remarkable for two sun dances held at the same place on K`ádó P'a , or "Sun-dance creek" (Kiowa Medicine-lodge creek, which enters the North Canadian near 100°). This could happen only when two individuals in succession had been so instructed in dreams. In this instance the two dreamers belonged to different camps and made their requests of the taíme keeper almost simultaneously. A

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WINTER 1842—43

Gaá-k`ódălte Hém-de Sai , "Winter that Crow-neck died." The chief Gaá-k`ódălte, or "Crow-neck," died in the late fall of 1842 at Gómgyä Dan , "Wind canyon," above Gáñta P'a , "Trading river," an upper branch of Double-mountain fork of Brazos river in Texas. He was a Kiñep with a Crow wife (see summer, 1836 ), and was the adopted father of the German captive, Bóiñ-edal, already mentioned. The figure shows him in connection with a crow, to indicate his name....

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SUMMER 1843

Ä´ntsenkúădal-de K`ádó , "Nest-building sun dance." The figure is intended to show a bird's nest at the top of the center pole of the medicine lodge. This dance, like the last, was held on K`ádó P'a , which was a favorite resort for the purpose, as the name indicates, at least five Kiowa sun dances having been held there. The occasion is rendered memorable by the fact that a crow built her nest and laid her eggs upon the center pole of the medicine lodge after the dance was over. Fig . 87—Winter

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WINTER 1843—44

The event here recorded occurred at or immediately after the sun dance in the summer of 1843, but is indicated above the winter mark as a matter of convenience. The figure represents a woman wounded in the breast. After the women have cut down the trees for the medicine lodge they drag them to the place where the lodge is to be erected, escorted by a body of warriors in front and on each side. A warrior frequently invites a woman to get up and ride behind him, and the invitation is generally acc

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SUMMER 1844

K`ódalpäk`iä K`ádó , "Dakota sun dance." A number of mounted Dakota paid a friendly visit to the Kiowa to dance and receive presents of ponies, while the Kiowa were engaged in the sun dance, which was held, like the last two preceding, on K`ádó P'a or Kiowa Medicine-lodge creek. Although the Dakota had been at war with the Kiowa when the latter lived in the north, the two tribes had now been friends for a long time, so long that the old men do not remember when the peace was made. Fig . 90—Summe

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WINTER 1844—45

Fig . 91—Winter 1844—45—Ä´-tahá-ik`í killed. Ä´-tahá-ik`í Ehótal-de Sai , "Winter that War-bonnet-man was killed." The figure shows a man wearing a war-bonnet ( ä´-tahá-i ) and with a wound in his breast. He is further distinguished by the crosses (stars) with which his war shirt is ornamented. This "medicine shirt" was covered with dark-blue stars, with a green moon in front, in addition to which he wore a fine war-bonnet. He was also called Sét-k`ódalte, "Bear-neck." The brother of Zépko-eéte

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SUMMER 1845

Tsó-`k`ódal K`ádó , "Stone-necklace sun dance." The figure above the medicine lodge is intended to represent a girl, distinguished by short sleeves, with a stone hanging from her neck. Fig . 93—Summer 1845—Stone-necklace sun dance. This dance, like the three preceding, was held on K ádó P'a (Kiowa Medicine-lodge creek), which was a favorite stream for the purpose, on account of the abundance there of cottonwoods, of which the medicine lodge was constructed. The event which distinguished the danc

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WINTER 1845—46

In this winter K`ódal-aká-i, "Wrinkled-neck," built a trading post on the South Canadian. The picture is sufficiently suggestive. This post was in the panhandle of Texas, on the north bank of the South Canadian ( Gúadal P'a , "Red river"), just above Bosque Grande creek and about 2 miles above the entrance of Red-deer creek ( Ko`gá-i P'a , "Elk creek"). It was in a swampy and well-timbered location, just west of one of the main trails from Arkansas river southward. It was owned by William Bent,

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SUMMER 1846

Pá-guñhéñté Äópäñ-de K`ádó , "Sun dance when Hornless-bull was made a Kâ´itséñi-k`ia." The figure beside the medicine lodge represents a man with the feather headdress and paint of the Kâ´itséñko, the chief order of the warrior society. There is nothing to indicate the name of the individual, which is carried in the memory of the artist. This dance was held on a small tributary of the North Canadian, a short distance above Kiowa Medicine-lodge creek. The Yä´`pähe or military organization of the

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WINTER 1846—47

Sénpága Etá`ga-de Sai , "Winter when they shot the mustache." The figure represents a man shot in the mustache or upper lip by an arrow. The long hair and the breech-cloth shows that he was an Indian, and the beard or mustache is exaggerated to accentuate the idea. Mustaches are not infrequent among the older men of the Kiowa, and Set-ängya had almost a full beard. While the Kiowa were encamped for the winter on Elk creek, a tributary of the North fork of Red river, within the limits of the pres

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SUMMER 1847

Fig . 97—Winter 1846—47—Mustache shooting. Mâ´nka-gúădal Ehótal-de Pai , "Summer that Red-sleeve was killed." The figure shows the Indian leader with his war-bonnet and red sleeve. The medicine lodge is absent, showing that there was no sun dance that year. Mânka-gúădal is the Kiowa name of the Comanche chief Red-sleeve (Îkämosa?), who was killed in an attack against a party of Santa Fé traders in Kansas, where the Santa Fé trail crossed Pawnee fork of the Arkansas, below the present Fort Larned

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WINTER 1847—48

Fig . 100—Summer 1848—Initiation sun dance. They camped all winter on T'aiñ P'a , "White river," an extreme upper branch of the South Canadian (perhaps identical with Major Long's creek). The figure represents the winter camp with the brush windbreak around it. Fig . 101—Winter 1848—Antelope Drive....

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SUMMER 1848

Ópäñ K`ádó , "Kâ´itséñko initiation sun dance." This dance was held on Arkansas river near Bent's fort, in Colorado, and was distinguished by the initiation of several Kâ´itséñko (see summer 1846 ). The figure represents an initiate with his (red) body paint and ópäm-yaípo ....

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WINTER 1848—49

The Kiowa were camped on Arkansas river near Bent's fort and made "antelope medicine" ( ät'á´kagúa ) for a great antelope drive. Compare the figures from the Dakota calendars of Mallery ( figure 102 ). The antelope drive was made only in seasons of scarcity, when the supply of buffalo meat was insufficient, and only in the winter, at which season the antelope are accustomed to go in herds, while in the spring and summer they scatter. Such a drive was an event so rare that one informant over 60 y

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SUMMER, 1849

Mayíagyă´ K`ádó , "Cramp (i. e., cholera) sun dance." The figure beside the medicine lodge represents a man with his limbs drawn up by the pangs of cholera, which the Kiowa name "the cramp," from its characteristic feature. Compare the corresponding figure (104) from the Dakota calendar for the same disease. This was during the great cholera epidemic that swept the country in the spring and summer of 1849, which was carried to the plains by the California and Oregon emigrants and by some of the

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WINTER 1849—50

The Kiowa killed several of the Pawnee and were received by their friends with a dance on returning to camp. The figure over the winter mark ( figure 105 ) represents a Pawnee, as shown by the peculiar shaving of the head, with two long scalp-locks or "horns." In this connection Dunbar says: The name Pawnee is most probably derived from páriki , a horn, and seems to hare been once used by the Pawnees themselves to designate their peculiar scalp lock. From the fact that this was the most noticeab

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SUMMER 1850

Ä´`gótä K`ádó , "Chinaberry sun dance," so called because held near a thicket of these trees on Beaver creek ( P'o P'a ) or upper North Canadian river, a short distance above the junction of Wolf creek at Fort Supply, Oklahoma. In the figure the tree above the medicine lodge represents the chinaberry tree with its leaves and berries. No other event is recorded in connection with this summer....

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WINTER 1850-51

Tañgíapá Ehótal-de Sai , "Winter that Tañgíapa was killed." The bust above the winter mark represents the man killed, whose name, signifying a male deer, is indicated by the connected figure of a male (horned) deer. Fig . 107—Winter 1850—51—Buck-deer killed. He had led a small war party into Tamaulipas or the adjacent region beyond the Rio Grande. They overtook a party of Mexicans, and Tañgíapa, who was mounted, was pursuing a Mexican on foot and was just about to stab him with a lance when the

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SUMMER 1851

Paiñ K`ádó , "Dusty sun dance." It was held on the north bank of the North Canadian, just below the junction of Wolf creek, near where the last sun dance had taken place. It is so called on account of a strong wind that prevailed during the ceremony, which kept the air filled with dust. Fig . 108—Summer 1851—Dusty sun dance; flag stolen. When the dance was over and the Kiowa had left the spot and gone northward toward the Arkansas, a band of the Pawnee came to the place and stole from the center

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WINTER 1851—52

Mä´ñyí Dó`gyähón-de Sai , "Winter the woman was frozen." The figure over the winter mark represents the woman, indicated by the dress and belt with disks of German silver. During the winter the present chief, Zépko-eét-te, "Big-bow," then a young man, stole a very pretty woman whose husband was away on the warpath, and took her to his own home camp. On coming near his father's tipi he concealed the woman among the trees and went into the tipi to get something to eat before going on. His father,

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SUMMER 1852

Á`pätáte ( K`a-t'ógyä or Hâñt'ógyä-k`ía ) Ehótal-de Pai , "Summer that Touch-the-clouds (Knife-shirt, or Iron-shirt-man) was killed." There was no sun dance this year. The Pawnee warriors killed a Cheyenne chief who wore a cuirass. The cross marks over the human figure represent the cuirass, and the tree with leaves shows that it occurred during the summer. At a great Cheyenne camp upon a stream, apparently in Kansas or Nebraska, known to the Kiowa as Hâ´ñtso P'a , "Cannonball (literally, metal

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WINTER 1852—53

Fig . 112—Summer 1853—Showery sun dance. The Pawnee boy captured by Set-ängya in the summer of 1851 escaped, taking with him two horses, including the finest one in the tribe, a bay race horse known as Gúădal-tséyu , "Little-red" or "Red-pet." The figure above the winter mark shows the Pawnee boy, distinguished by the peculiar headdress of his tribe, holding the bay (red) horse by the halter. The importance of the horse to the equestrian Kiowa is shown by the fact that this is recorded as the im

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SUMMER 1853

Bíăsot K`ádó , "Showery sun dance," so called because there were continual showers during the dance. The figure above the medicine lodge is intended to represent the drizzling rain descending from the black clouds overhead, with occasional red flashes of lightning. Compare the corresponding rain and cloud symbols given below. The dance was held at the same place where the "dusty" sun dance was celebrated in 1851, near the present Fort Supply. Fig . 113—Rain symbols ( a Chinese; b Hopi; c Ojibwa)

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WINTER 1853—54

Soon after the last sun dance a war party went into Chihuahua ( Toñhéñ-t'a`ká-i-dómbe , "waterless Mexican country"), east of the Sierra Madre, where they met and attacked a mule train. The Mexicans made a circle of the wagons, with the mules on the inside, and prepared to defend themselves. A distinguished warrior named Pä´ñgyägíate succeeded in entering the circle and was striking the mules with his bow, equivalent to putting his seal of ownership upon all thus struck, when he was shot and kil

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SUMMER 1854

Äyä´daldä´ P'a K`ádó , "Timber-mountain creek sun dance." This dance was held upon the creek upon which the most important treaty of the Kiowa was afterward made (see winter 1867—68 ). The event of the summer was the killing of Black-horse by the Sauk and other allied tribes. Fig . 115—Summer 1854—Black-horse killed. The brother of Set-ĭmkía, "Pushing-bear," more commonly known as Stumbling-bear, had been killed by the Pawnee, and at this dance he sent the pipe around as a summons for a great ex

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WINTER 1854—55

Gyaí`koaóñte "Likes-enemies," is killed by the Ä´lähó . He is identified in the picture by his shield, which is recognized as one made by Set-pate, "He-bear," and by the collar of the Kâitséñko, to which order he belonged. The zigzag stroke touching his breast is intended to show that he was killed by a bullet. Fig . 117—Summer 1855—Sitting summer. According to one statement, the Kiowa warriors had gone against the Osage on Arkansas river and found their camp with a number of horses hobbled near

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SUMMER 1855

Toñgúayo Paídă , "Summer of sitting with legs crossed and extended." For some reason the word for summer is here used in the plural form. The figure is sufficiently suggestive. There was no sun dance this summer. The weather was extremely hot and the grass dried up, in consequence of which the horses became so weak that when traveling the Kiowa were frequently obliged to halt and sit down to allow the animals to rest....

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WINTER 1855—56

Fig . 118—Winter 1855—56—Big-head kills an Ä´lähó. Â´daltoñ-édal, "Big-head," the brother of Gyaí`koaóñte, who had been killed by the Ä´lähó (? see ante) in the preceding winter, after having cried all summer, went this winter for revenge, met an Ä´lähó (or an Osage?) hunting buffalo, and killed him. The figure with a bow above the winter mark represents A´daltoñ-édal, indicated by the head above the head of the figure, while in front of him is the Osage (?), with the arrow in his breast and the

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SUMMER 1856

Séñ-äló K`ádó , "Prickly-pear sun dance." The prickly-pears or tunas ( Opuntia tortispina ? ) are shown above the medicine lodge. This dance was held at a place where there was an abundance of prickly-pears, at the mouth of a small creek, probably Caddo or Rate creek, entering Arkansas river about 10 miles below Bent's fort, in Colorado. It was held late in the fall, when the prickly-pears were ripe, instead of in midsummer, as usual, and the women gathered a large quantity. This circumstance ha

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WINTER 1856—57

Dó-gyäkódal-de Sai , "Winter that they left their tipis behind." The two tipis above the winter mark are intended to convey the idea. Fig . 120—Winter 1856—57—Tipis left. After the last sun dance, while the Kiowa, Cheyenne, and Arapaho were still camped near Bent's fort, a Kiowa war party under Big-bow and Stumbling-bear went against the Navaho, while the rest, men and women, under old Lone-wolf, went after buffalo, leaving their tipis rolled up in care of Bent. On their return they found the Ch

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SUMMER 1857

Ä´potó Ek`iädă´-de K`ádó , "Sun dance when the forked stick sprouted." The figure (121) represents a forked stick, with leaves, growing out from the side of the medicine lodge. This dance was held on the north side of Salt fork of the Arkansas ( Ätäntaí P'a , "Salt river") at a small creek, probably Elm creek, a considerable distance below upper Mule creek ( Ädóä P'a ) in Oklahoma. A Kiowa named K`ayä´ñte, "Falls-over-a-bank," owned a sacred ä´poto , or two-pronged stick of ä`gótä , or chinaberr

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WINTER 1857—58

The Kiowa camped this winter on Two-butte creek ( Ä´zót P'a , "Driftwood creek"), a southern tributary of the Arkansas, below Bent's Fort in Colorado. A band of Pawnee came on foot and stole six bunches of horses, including all those of T'ébodal and Set-ängya; among them were three spotted mules. The Kiowa pursued the thieves for three days and came in sight of them at sunset; they intended to strike them next morning and get the stock, but that night a snowstorm came on and stopped the pursuit;

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SUMMER 1858

Ädo-byúñi K`ádó , "Timber-circle sun dance." This dance was held on lower Mule creek, entering the Salt fork of the Arkansas from the north, near the mouth of Medicine-lodge creek; it was so called because held in a natural circular opening in the timber, as indicated in the figure representing a circle of trees around the medicine lodge. Fig . 123—Summer 1858—Timber-circle sun dance....

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WINTER 1858—59

Gúi-k`áte Ehótal-de Sai , "Winter that Wolf-lying-down was killed." The figure above the winter mark represents a man shot through the body, his name being indicated by the connected figure overhead. Fig . 124—Winter 1858—59—Gúi-k`áte killed. After the last sun dance, the Kiowa warriors made a great raid into Chihuahua and captured a number of horses. They had recrossed the Rio Grande and camped on the northern side, when they were attacked at sunrise by a pursuing party of Mexicans. The Indians

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SUMMER 1859

Fig . 125—Summer 1859—Cedar-bluff sun dance. Ahíñ-dóha K`adó , "Cedar-bluff sun dance." The figure at the side of the medicine lodge is intended to represent a cedar tree on a bluff. This dance was held at a place known to the Kiowa as "Cedar bluff," on the northern side of Smoky-hill river ( Pe P'a , "Sand river"), about opposite the mouth of Timber creek, near the present Fort Hays, Kansas. The Kiowa state that they went so far north on account of the abundance of buffalo in that vicinity. Thi

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WINTER 1859—60

Gíaká-ite, "Back-hide," died, and a cross was afterward erected over his bones. The figure of the individual, with the cross above his head, explains itself. The gíăká-i or "back hide" ( see the Glossary ) is a piece of rawhide worn over the shoulders by women, to protect the back when carrying wood or other burdens. Fig . 126—Winter 1859—60—Gíaká-ite died. Gíaká-ite was a very old man, and died on the Staked plain ( Päsä´ngya , "Edge prairie"), at a salt pond called Tóñ-kóñ , "Black water," per

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SUMMER 1860

T'ené-badaí, "Bird-appearing," was killed. The figure shows a man shot through the body, with blood streaming from his mouth, while the bird above is intended to indicate his name. As there was no sun dance this year, the medicine lodge is omitted. A part of the Kiowa tribe was south of the Arkansas, while the rest, with the Kwáhadi and other western Comanche, under the chiefs Täbi-nä´năkă (Hears-the-sun) and Ĭsä-hä´bĭt (Wolf-lying-down), were camped north of that stream, when one day the latter

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WINTER 1860—61

This winter is known as Â´dálká-i Dóha Sai , "Crazy-bluff winter." While the Kiowa were encamped on the south side of the Arkansas, near the western line of Kansas, a man named Gaá-bohónte, "Crow-bonnet," the brother of the man who had been killed by the Caddo the preceding summer, raised a party for revenge. They went to the Caddo camp on the head of Sugar creek, in the present Caddo and Wichita reservation, where they encountered a Caddo looking for his horses. They killed and scalped him, and

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SUMMER 1861

T'óigúăt Äpäñ´tsep-de K`ádó , "Sun dance when they left the spotted horse tied." The picture shows the spotted or pinto horse tied to the medicine lodge. Fig . 129—Summer 1861—Pinto left tied. This dance was held near a canyon, on the south bank of upper Walnut creek, entering the Arkansas at the Great Bend in Kansas. The event recorded throws another curious light on Indian belief. At the sun dance no one but the taíme priest must attempt any "medicine," but on this occasion a man called Dogúat

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WINTER 1861—62

Fig . 130—Winter 1861—62—Smallpox. Tä´dalkop Sai , "Smallpox winter." The smallpox, like the measles, is indicated by a human figure covered with red spots (see 1839—40 and 1892 ). The Kiowa were camped for the winter about the Arkansas, in the vicinity of Âdalka-i Doha , in southwestern Kansas, and a party went into New Mexico to trade. They stopped at a town in the mountains at the head of the South Canadian, where smallpox was prevalent at the time, and the people warned them of the danger; t

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SUMMER 1862

Fig . 131—Summer 1862—Sun dance after smallpox. Tä´dalkop Kyäkán K'ádó , "sun dance after the smallpox," or sometimes simply Tä´dalkop K'ádó , "smallpox sun dance." It was held a short distance west of where the sun dance had been held in 1858, on Mule creek, near the junction of Medicine-lodge creek with the Salt fork of the Arkansas. No event of importance marked this summer, which is indicated only by the medicine lodge....

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WINTER 1862—63

Ä´pätsä´t Sai , "Treetop winter," or Tséñko Sápän Étpata Sai , "Winter when horses ate ashes." This winter the Kiowa camped on upper Walnut creek ( Tsodal-héñte-de P'a , "No-arm's river"), which enters the Arkansas at the Great Bend, in Kansas. There was unusually deep snow upon the ground, so that the horses could not get at the grass, and in their hunger tried to eat the ashes thrown out from the camp fires. In the early spring a large war party, accompanied by women, as was sometimes the cust

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SUMMER 1863

Tsodalhéñte-de P'a K`ádó , "No-arm's river sun dance." The figure near the medicine lodge shows a man with his right arm gone. Fig . 133—Summer 1863—No-arm's-river sun dance. This dance was held on the south side of Arkansas river, in Kansas, at the Great Bend, a short distance below the mouth of upper Walnut creek, called Tsodalhéñte-de P'a , "Armless man's creek," from a trader, William Allison, who kept a trading store at its mouth, on the east side, and who had lost his right arm from a bull

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WINTER 1863—64

Fig . 134—Winter 1863—64—Big-head dies; Hâñzephó`da dies. Âdaltoñ-édal Hém-de Sai , "Winter that Big-head died." The Set-t'an figure is sufficiently suggestive. Âdaltoñ-edal was the uncle of the present chief Gomä´te (Comalty), who has taken the same name. He died while the Kiowa were in their winter camp on the North Canadian, a short distance below the junction of Wolf creek at Fort Supply. The Anko calendar begins with this winter, the first event recorded being the death of Hâ´ñzephó`da, "Ki

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SUMMER 1864

Ä´sâhé K`ádó , "Ragweed sun dance," so called because held at a place where there was a large quantity of this plant growing, at the junction of Medicine-lodge creek and the Salt fork of the Arkansas, a short distance below where the dances had been held in 1858 and 1862. On the Set-t'an calendar the medicine lodge, instead of being painted black, as usual, is blue-green, to show the color of the plant ( ä´-sâhé , literally "blue or green plant"), and is surmounted by a blue-green stalk of ä´-sâ

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WINTER, 1864—65

Tsenhó Sai , "Muddy-traveling winter," so called because the mud caused by the melting of heavy snows made traveling difficult. The Kiowa and Apache, with a part of the Comanche, made their winter camp on the South Canadian at Gúădal-dóhá , "Red bluff," on the north side, between Adobe Walls and Mustang creek, in the Texas panhandle. While here early in the winter they were attacked by the famous scout Kit Carson, with a detachment of troops, assisted by a number of the Ute and Jicarilla Apache.

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SUMMER 1865

Pihó K`ádó , "Peninsula sun dance." It is so called because held in the peninsula or bend of the Washita on the south side, a short distance below the mouth of Walnut creek ( Zódăltoñ P'a , "Vomiting-water river") within the present reservation. The Set-t'an calendar represents the medicine lodge in the bend, indicated by a curved line. In the Anko calendar the peninsula is more rudely indicated by a circle around the base of the medicine pole....

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WINTER 1865—66

In this winter the Set-t'an calendar records the death of the noted war chief, Tä´n-kóñkya, "Black-warbonnet-top," on a southern tributary of the upper South Canadian. The war-bonnet is made conspicuous in the figure to call attention to his name. Fig . 138—Winter 1865—66—Tän-kóñkya died; Dohásän died. The Anko calendar notes the death of the celebrated chief Dohásän, "Little-bluff," the greatest and most noted chief in the history of the tribe, who died on the Cimarron in this winter. The event

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SUMMER 1866

Hâñ-kopédal K`ádó , "Flat metal (i. e. German silver) sun dance," was held on Medicine-lodge creek, near its mouth, in Oklahoma. It was so called because a trader brought them at this time a large quantity of German silver, from which they made headdresses, belts for women, bracelets, and other ornaments. German silver is known to the Kiowa as "flat metal," because it is furnished to them in sheets, which they cut and hammer into the desired shapes. On both calendars the event is recorded in the

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WINTER 1866—67

Fig . 140—Winter 1866—67—Äpämâ'dalte killed. Ä´pämâ´dal Ehótal-de Sai , "Winter that Ä´pämâ'dalte was killed." The name signifies "Struck-his-head-against-a-tree." The same event is recorded on both calendars, the figures being sufficiently suggestive. He was a Mexican captive among the Kiowa, and was killed, in an encounter with troops or Texans, while with a party led by the present Big-bow, at a small creek on the main emigrant road to California ( Hóan T'a`ká-i , "White-man's road") in south

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SUMMER 1867

T'á-kóñ Ä´semtse-de K`ádó , "Sun dance when Black-ear was stolen. This dance was held on the north bank of the Washita, near the western line of Oklahoma. The Cheyenne also attended. While the dance was in progress a party of Navaho stole a herd of Kiowa ponies, including a fine white racer with black ears, the kind most highly prized by the Indians. The Kiowa had no idea that the horses had been stolen by lurking enemies, but supposed that they had simply strayed, until after the dance was over

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WINTER 1867—68

Ä´yä´daldä Sai , "Timber-hill winter," so-called on account of the famous treaty made this winter with the confederated tribes on Medicine-lodge creek, Kansas, known to the Kiowa as " Ä´yä´daldä P'a , Timber-hill river." The picture on the Set-t'an calendar is highly suggestive. It represents a white man, who appears to be a soldier, grasping the hand of an Indian, the locality being shown by the figure of a tree-covered hill above the winter-mark. The Anko calendar has no reference to this trea

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SUMMER 1868

Íătä'go Dahótal-de K'ádó , "Sun dance when the Ute killed us," or Ä'yädaldä P'a K'ádó , "Timber-hill river (Medicine-lodge creek) sun dance." The dance this summer was held on Medicine-lodge creek, near where the treaty had been made, this, as has been said, being a favorite place for the purpose. The Cheyenne and Arapaho also frequently held their sun dance in the same neighborhood, but not in connection with the Kiowa, although they always attended the Kiowa dance in large numbers. The Comanch

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WINTER 1868—69

Tän-gúădal Ehótal-de Sai , "Winter that Tän-gúădal was killed." Tän is the name of a particular variety of headdress, also of an edible root resembling a turnip; gúădal signifies red. Shortly after the removal to the Washita, a small raiding party went to Texas. In an encounter with a white man and boy both parties fired simultaneously and Tän-gúădal was killed. Although a young man, he was a noted warrior and the hereditary owner of a medicine lance or zebat , shaped and adorned like an arrow.

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SUMMER 1869

Ä´tahá-i Gyä´`gan-de K`ádó , "Sun dance when they brought the war-bonnet." On both calendars this sun dance is designated by the figure of a war-bonnet ( ä-tahá-i , "feather crest") above the medicine lodge. Fig . 146—Winter 1869—70—Bugle scare. The dance was held on the north side of the North fork of Red River, a short distance below the junction of Sweetwater creek, near the western line of Oklahoma, the Kiowa having been removed during the preceding autumn from Kansas and the north to their

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WINTER 1869—70

Dómbá Etpé-de Sai , "Winter when they were frightened by the bugle." The circumstance is indicated on both calendars by means of a bugle in connection with the winter mark. This was a winter of chronic alarm, as the Cheyenne, the neighbors and friends of the Kiowa, were on the warpath and were being hard pressed by Custer. The Kiowa had made their winter settlement in two camps on Beaver creek, near the junction of Wolf creek, in the vicinity of the present Fort Supply, in Oklahoma. It was repor

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SUMMER 1870

Fig . 148—Winter 1870—71—Set-ängya's bones brought home; drunken fight; negroes killed. É`gú Gyäk`íädă-de K`ádó , "Plant-growing sun dance," or K`ádó Paíñyoñhä´-de , "Dusty sun dance." The former is the more common designation. This sun dance, like the last, was held on the North fork of Red river, but on the south side, in what is now Greer county, Oklahoma, near where the reservation line strikes the stream. During the dance the traders brought corn and watermelons to sell to the Indians. The

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WINTER 1870—71

Set-ä´ngya Ä´ton Ágan-de Sai , "Winter when they brought Set-ängya's bones." For this winter the Set-t'an calendar records the bringing home of the bones of young Set-ängya, indicated by a skeleton above the winter mark, with a sitting bear over the head. In the spring of 1870, before the last sun dance, the son of the noted chief Set-ängya ("Sitting-bear"), the young man having the same name as his father, had made a raid with a few followers into Texas, where, while making an attack upon a hou

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SUMMER 1871

For this summer the Anko calendar records the death of Koñpä´te, "Blackens-himself," who was shot through the head in a skirmish with soldiers. He was the brother of the noted raider, White-horse. The event is indicated by the rude representation of a head struck by a bullet. As there was no dance this summer, the medicine lodge is not represented on either calendar. The great event of the summer was the arrest of the noted chiefs and raiders, Set-t'aiñte, Set-äñgya and Ä´do-eétte, "Big-tree." T

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WINTER 1871—72 (1872—73)

A part of the Kiowa camped during this winter on Ä´-gíăni P'a , "Long-tree creek," a branch of Elk creek of upper Red river. The name is indicated on the Anko calendar by the figure of a tree below the winter mark. The remainder of the tribe camped on the Washita, near Rainy mountain. During this winter the Kiowa were visited by a large party of Pawnee, who came to make peace. They came on foot and remained a long time, returning with many horses given them by their hosts. On the Set-t'an calend

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SUMMER 1872

This summer there was no sun dance, and in consequence the medicine lodge does not appear on either calendar. For this summer the Anko calendar has two connected human figures, together with what he explains as a "mule's head" above the medicine pole. Between the forks of the pole is another human head, where he commenced to draw the first figure, but found that he had no room. The joined human figures refer to a drunken fight between Sun-boy and T'ené-zépte, "Bird-bow" (?), growing out of some

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WINTER 1872—73

Téguăgo Tsän-de Sai , "Winter that the Pueblos came." In this winter, while most of the Kiowa were encamped on the Washita near Rainy mountain, a party of Pueblo Indians and Mexicans visited them to trade biscocho , or Pueblo bread, and eagle feathers for horses and buffalo robes. The Kiowa were very fond of this bread and willingly gave a pony for a small bag of it. The figure on the Set-t'an calendar represents a Pueblo Indian, with his hair tied in a bunch behind, driving before him a burro (

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SUMMER 1873

Iyúgúa P'a K`ádó , "Maggot-creek sun dance," so called because held on that stream, known to the whites as Sweetwater creek, a tributary of the North fork of Red river, near the western line of the reservation, just within the Texas panhandle. The dance was made by Dóhéñte, "No-moccasins," the successor of Anso te; it occurred in June and was attended by Battey, who describes it in detail in his book. There were present most of the Kiowa, Comanche, and Apache, with a large part of the Cheyenne a

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WINTER 1873—74

Set-t'aiñte Tsän-de Sai , "Winter of Set-t'aiñte's return." The notable event of this season was the return of Set-t'aiñte from prison October 8, 1873. The figure above the winter mark on the Set-t'an calendar shows Set-t'aiñte, distinguished by his red headdress, coming into his tipi, which was conspicuous by being painted entirely red, with red streamers at the ends of the poles. The red marks above the tipi are intended to represent his return footprints. The event is noted at length in anoth

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SUMMER 1874

Tsó`kakánă-de K`ádó , "Sun dance at the end of the bluff." The dance was held at a place called Tsó`kakán , "end of the bluff," on the south side of the North fork of Red river, above the junction of Elm fork, at a mountain called by the Kiowa the "Last mountain," in Greer county, Oklahoma. On the Anko calendar the bluff is indicated by a projection from one side of the medicine pole. At this dance Set-t'aiñte, in thanksgiving for his release from prison, gave his famous zébat , or medicine arro

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WINTER 1874—75

Fig . 157—Winter 1874—75—Gi-edal killed; Kiowa imprisoned. Gí-edal Ehótal-de Sai , "Winter that Big-meat was killed." The southern plains tribes, including a large part of the Kiowa, went out together on the warpath. After the fight at the Wichita agency, at Anadarko, in August, 1874, as previously detailed, the Comanche warriors who were implicated fled to the Staked plain, and the Kiowa to the head of Red river, with the troops in pursuit. While there a small party of the Kiowa went on a horse

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SUMMER 1875

Fig . 159—Winter 1875—76—Sheep and goats issued. K`ioñ-Toñ K`ádó , "Love-making spring sun dance." It was held at a spring in a bend on the north (reservation) bank of North fork of Red river, a few miles from K`ób-akán , "Last mountain" (Mount Walsh, in Greer county). As conditions were yet unsettled on account of the outbreak, the Kiowa were escorted on this occasion by a body of troops. The spring takes its name from the fact that on one occasion, while the Kiowa were encamped there, some you

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WINTER 1875—76

In this instance the same event is recorded on both calendars by means of the figure of a ram or goat in connection with the winter mark. In the various engagements during the last campaign and at the final surrender, several thousand ponies and mules had been taken from the Indians. These were sold under direction of Colonel Mackenzie, who determined to invest the proceeds in sheep and cattle for the benefit of the Indians, with the idea of changing their habits from hunting to pastoral. A deta

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SUMMER 1876

Iyúgúa P'a Pähä´dal K'ádó , Sun dance at the fork of Maggot (Sweetwater) creek, or Paí-tälyí-de Tseñko Edásémk`opa-de K`ádó , "Sun dance when Sun-boy's horses were stolen." This dance was held at the junction of Sweetwater creek and the North fork of Red river, on the western line of the reservation. While it was in progress some Mexicans stole all of Sun-boy's horses. After the dance the Kiowa pursued the thieves, but their horses gave oat, and they failed to recover the stolen animals. On both

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WINTER 1876—77

This winter is distinguished on the Set-t'an calendar by the killing of the woman A`gábaí, "On-top-of-the-hill," by her husband Íăpa, "Baby," in the Kiowa camp, which at that time was a short distance below Fort Sill. The figure shows the woman above the winter mark, with a character intended for a cliff beside a river (the wavy line) to indicate her name. Although the killing occurred in summer, it was some time after the sun dance, and hence is marked as happening in winter. The woman was sick

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SUMMER 1877

Dä´-mä´tánä´ P'a K`ádó , "Star-girl-tree river sun dance," or Á`gat-hódal K`ádó , "Measles sun dance." This dance took place within the present Greer county, Oklahoma, on Salt fork of Red river, called by the Kiowa the "Star-girl-tree river," from a noted tree which originated from a sapling used in a medicine sacrifice to the "Star girls" or Pleiades. On this occasion the troops accompanied the Kiowa on their buffalo hunt and afterward escorted them to the place selected for the dance. This sum

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WINTER 1877—78

K`op-taíde-do-tsédal-de Sai , "Signal-mountain winter." During this winter a part of the tribe camped near Mount Scott, while the remainder camped west of Fort Sill, at the foot of Signal mountain, called by the Kiowa "the mountain with a house built upon it," referring to a stone lookout station built during the last Indian outbreak. The figure on the Set-t´an calendar is sufficiently suggestive of a house upon a mountain. Anko records the fact that he hunted buffalo this winter on Elk creek (o

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SUMMER 1878

Fig . 164.—Summer 1878—Repeated sun dance. Adăldä K`ádó , "Repeated sun dance." This is the second recorded instance of this kind, the first having occurred in 1842. On the Set-t´an calendar it is indicated by the figure of two adjoining medicine lodges, and in the Anko calendar by a double-forked medicine pole. The two dances were held on the North fork of Red river. Part of the Kiowa had gone to the plains on the western part of the reservation to hunt buffalo, while the others remained at hom

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WINTER 1878—79

Fig . 165—Winter 1878—79—Ä´to-t'aíñ killed. The event noted for this winter on both calendars is the killing of Ä´to-t'aíñ, "White-cowbird," the man to whom Set-t'aiñte had given his medicine lance five years before, thus resigning his chieftanship to him (see summer 1874 ). On the Set-t'an calendar it is indicated by a human figure painted red and with the red headdress, both characteristic of Set-t'aiñte, above the winter mark, and with the medicine lance or zébat in front. On the Anko calenda

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SUMMER 1879

Tséñ-píä K`ádó , "Horse-eating sun dance." It is indicated on the Set-t'an calendar by the figure of a horse's head above the medicine lodge. This dance was held on Elm fork of Red river, and was so called because the buffalo had now become so scarce that the Kiowa, who had gone on their regular hunt the preceding winter, had found so few that they were obliged to kill and eat their ponies during the summer to save themselves from starving. This may be recorded as the date of the disappearance o

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WINTER 1879—80

Tä´kágyä Sai , "Eye-triumph winter." The name and story furnish a curious illustration of Indian belief. Káäsä´nte, "Little-robe" (or Little-hide), with two or three others, had gone to the North fork of Red river to look for antelope. According to another story they went to look for their old enemies, the Navaho, who, it seems, although now removed to their former reservation in western New Mexico, still occasionally penetrated thus far. Among them was a man named Pódodal (a variety of bird), w

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SUMMER 1880

Fig . 168—Summer 1880—No dance; Päbóte died. This summer there was no sun dance, perhaps on account of failure to find buffalo, and instead of the medicine lodge the summer is indicated on the Set-t'an calendar by the figure of a leafy tree above a square figure, which is explained as meaning that the author of the calendar stayed at home, the lines being intended to show a space inclosed in a fence after the manner of a white man's farm. A similar device is several times used for the same purpo

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WINTER 1880—81

For this winter the Set-t'an calendar has a house over the winter mark, but he could not remember whose house it was intended to represent. In Captain Scott's notes it is said to be Paul Set-k'opte's new house, but Set-k'opte did not return from the east until 1882. It is probably intended to represent a new house built for another, Paul Zoñtam, who returned from the east in 1881 as an ordained Episcopal minister. Fig . 169—Winter 1880—81—House built; Pueblo visit. The Anko calendar records the

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SUMMER 1881

K`ádó Sä' lä´ti , "Hot-sun dance," or Dóguătal Sáomhäpä-de K adó "Sun dance when blood came up from the young man." It was called the "hot sun dance" from the fact that it was held late in August, instead of in June as usual, the delay being due probably to the difficulty of finding a buffalo for the purpose; after a long search a solitary bull was found. The dance was held on North fork of Red river, a short distance beyond the end of the mountains. Fig . 170—Summer 1881—Hemorrhage or hot sun d

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WINTER 1881—82

Ĭmdádóá-de Saiá , "Winter when they played the dó-á medicine game." This winter is noted for a great dó-á game played under the auspices of two rival leaders, each of whom claimed to have the most powerful "medicine" for the game. The game was played in the winter camp on the Washita, near the mouth of Hog creek, the Kiowa leader being Pa-tepte, "Buffalo-bull-coming-out," alias Dátekâñ, now dead (see summer 1882 ), while his opponent was the Apache chief and medicine-man Dävéko. The Kiowa leader

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SUMMER 1882

Fig . 172—Summer 1882—Buffalo medicine; Pätso`gáte died. This summer Dohásän, whose hereditary duty it was to supply the buffalo for the sun dance, failed to find even one, and in consequence there was no dance. For this summer the Anko calendar notes the death of Pätso`gáte, "Looking-alike," a daughter of Stumbling-bear, noted for her beauty. In accordance with the tribal custom in regard to speaking of the dead, Anko for a long time refused to mention her name. The incident is indicated by the

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WINTER 1882—83

For this winter the Set-t'an calendar records the death of a woman named Bot-édalte, "Big-stomach," indicated by the figure of a woman with an abnormal abdomen above the winter mark. The Anko calendar notes that the Indian police camped this winter on Dónä´i P'a , "Pecan creek" (Elk creek of North fork of Red river), indicated, as in 1877—78, by the figure of a pecan nut below the winter mark. The Texas cattle trail crossed at that point and the police were stationed there to keep the cattle off

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SUMMER 1883

Fig . 174—Summer, 1883—Nez Percé sun dance. Â´dalk`atói K`ádó , "Nez Percé sun dance," so called on account of a visit from the Nez Percés, called by the Kiowa the "people with hair cut off across the forehead." The figure above the medicine pole on the Anko calendar is intended to represent a man in the act of cutting off his front hair. The Set-t'an calendar has beside the medicine lodge the figure of a man wearing the peculiar striped blanket of the Nez Percés. This sun dance is sometimes kno

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WINTER 1883—84

For this winter the Set-t'an calendar has the picture of a house with smoking chimney beside a tipi. It appears to be a canvas house, such, as those Indians in a transition state sometimes use. Set-t'an explains it to mean that Big-tree was given a stove by the government and put it into a large tipi which he occupied; but Scott's informant, who is corroborated by Anko and others, explains it as meaning that Gákinãăte, "Ten," the brother of Lone-wolf, built a house this fall on the south side of

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SUMMER 1884

Fig . 176—Summer 1884.—No sun dance; Hauled freight. There was no sun dance this summer, and the Set-t'an calendar has only the figure of a tree to indicate summer, with a figure below intended to represent an inclosed field, implying that the owner stayed at home. Concerning this the agent says, under date of August 28: The Kiowas have danced less this year than usual, and they seem to have given up their annual medicine dance, for as yet they have said nothing about it. The holding of this dan

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WINTER 1884—85

The Set-t'an calendar has a house above the winter mark, which is interpreted to mean that the Kiowa camped all winter on the Washita near Set-k`opte's house, just above the agency. This was the fact, but another informant suggests that the original intention was to record the event that the Kiowa about this time began to build houses for themselves. On this subject the agent says at this time: These Indans retain much of their roving disposition, and except during the cropping season do not cam

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SUMMER 1885

Píhó K`ádó Sän , "Little Peninsula sun dance," so called because it was held in a peninsula formed by a bend of the Washita about twenty miles above the agency; the same place where another dance, the Píhó K`ádó , had been held in 1839. The figure on the Set-t'an calendar shows the medicine lodge within the bend (see summer 1839 ). The figure on the Anko calendar is intended to represent the medicine pole with the buffalo head fastened below the forks. On this occasion Dohásän had to go to the S

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WINTER 1885—86

Fig . 180—Summer 1886—No sun dance; Policemen; Grass payment. For this winter both calendars record a prairie fire which destroyed all the tipis and much of the other property of T'ébodal's and Â'dal-pepte's camps, northwest of Mount Scott, while most of the tribe had gone to the agency for rations. The Set-t'an calendar indicates the event by means of the picture of a tipi, streaked with red for the fire, above the winter mark. The Anko calendar has below the winter mark a peculiar symbol, whic

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SUMMER 1886

Fig . 181—Winter 1886—87—Peyi commits suicide. There was no dance this summer, owing to the failure to find a buffalo for the purpose, consequently everybody remained at home—indicated on the Set-t'an calendar by the figure of a leafy tree, for summer, above an inclosure, intended to represent a field. As there was no dance, the Anko calendar for this summer lacks the medicine pole, while by means of a star and several circles he records the fact that he enlisted in the agency police force, and

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WINTER 1886—87

For this winter both calendars note the suicide of Peyi, "Son-of-the-sand," nephew of the great chief Sun-boy. Having taken a horse without the owner's permission, he was reproved for it, which so hurt his feelings that, saying, "I have no father, mother, or brother, and no one cares for me," he went out and shot himself with a revolver. Indians are very sensitive to reproof or ridicule, and suicides among them from this cause are more frequent than is generally supposed. Fig . 182—Summer 1887—N

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SUMMER 1887

K`adóliä P'a K`ádó , "Oak creek sun dance." According to the Set-t'an calendar, there was no sun dance this summer and everybody remained at home—indicated as before by the figure of a leafy tree above a square inclosure. This, however, is a mistake. The agent states that "the Kiowas held this year a sun dance with my permission, but with a distinct understanding that it should be the last, and (it) was not of a barbarous nature" ( Report, 109 ). The dance was held near the mouth of K adóliä P'a

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WINTER 1887—88

This winter the Indians received a large number of cattle from the stockmen in part payment for their grass leases; the remainder was paid in money. These were the first cattle received from that source. A number of the Indians refused to accept them and insisted on money, while quite a large number refused to have any part in the leases, believing it to be a plot to deprive them of their lands. The event is indicated on both calendars by the figure of a cow's head in connection with the winter

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SUMMER 1888

By a mistake Set-t'an depicts a medicine lodge for this summer instead of for the one preceding. No sun dance was held this year, owing to the opposition of the new agent. In his official report he states that early in May the chiefs and head men of the Kiowa had called to request permission for the holding of the dance at the regular season, but that on investigation he became convinced that it should not be allowed and so informed the Department, which instructed him to prevent it, even by cal

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WINTER 1888—89

The Set-t'an calendar records that the Kiowa were encamped during this winter on the Washita, near the house of Ä´tä lä´te, "Feather-headdress", indicated by the figure of a tipi near a house above the winter mark. Fig . 185—Winter 1888—89—Winter camp; Sun-boy died; Split rails. The Anko calendar notes the death of the chief Paí-tälyí, "Sun-boy," shown by the figure of a man in a coffin, with a circle for the sun upon his breast. He died at Eoñte's camp, northwest of Mount Scott. Anko records al

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SUMMER 1889

This summer there was no sun dance and everybody remained at home on his farm, the fact being indicated as before on the Set-t'an calendar by means of the figure of a leafy tree above a square inclosure intended to represent a field. Fig . 186—Summer 1889—No sun dance; Grass payment. Anko records a receipt of grass money, indicated by several circles intended for dollars where the medicine pole is usually shown; also the death of a son of Stumbling-bear, indicated by the figure of a man wearing

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WINTER 1889—90

For this winter the Set-t'an calendar has only the figure of a tipi above the winter mark, to show that the Kiowa spent the season in their winter camp on the Washita. Fig . 187—Winter 1889—90—Winter camp; Grass payment; Íâm dance. The Anko calendar notes another grass payment, indicated by the circles representing dollars, and also a visit by the Kiowa to the Comanche to perform the Íâm , dance, indicated by the feathered dance-staff below the winter mark. The name of this dance, Íâm Guan , is

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SUMMER 1890

Ä´poto Etódă-de K`ádó , "Sun dance when the forked poles were left standing." This summer the Kiowa were preparing to hold the sun dance, when it was stopped by agent Adams, backed by military force. It has not been held since in the tribe. Both calendars tell the same story in the figure of the medicine pole standing outside the completed medicine lodge and decorations. Set-t'an has also the square inclosure to indicate that he remained at home, while Anko, by means of a row of circles, notes t

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WINTER 1890—91

Pá-ä´ngya Tsän-de Sai , "Winter that Sitting-bull came." This refers to the first coming among the Kiowa of Sitting-bull, the Arapaho prophet of the ghost dance, in the fall of 1890. The human figure above the winter mark is intended for Sitting-bull. The first Kiowa ghost dance was held on this occasion on the Washita at the mouth of Rainy-mountain creek, and was attended by nearly the whole tribe. Even the progressive chief Stumbling-bear attended and encouraged the dance, in the hope and fait

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SUMMER, 1891

There was no sun dance, and consequently, instead of the medicine lodge, the Set-t'an calendar has the square inclosure to show that he stayed at home. The event of the summer was the killing of P'ódalä´ñte (abbreviated P'olä´ñte ], "Coming-snake," in Greer county, Oklahoma. He was shot by a young white man in self-defense, as it was claimed, while endeavoring to recover a horse which he said had been stolen from him; he had sent a boy after the animal, but the holders had refused to give it up

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WINTER 1891—92

Fig . 191—Winter 1891—92—Soldiers enlisted; P'ódalä´ñte killed. The Anko calendar records here the killing of P'ódalä´ñte, as just described for the preceding summer, the discrepancy arising perhaps from the fact that it occurred after the middle of summer. It is indicated below the winter mark by means of the figure of a man, with a bullet wound in his side, lying in a coffin or grave, and with a snake above the winter mark to show his name. The Set-t'an calendar records the enlistment of the I

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SUMMER 1892

The event of this summer was the measles epidemic. The Set-t'an calendar indicates it by means of a human figure covered with red spots, and beside it the leafy tree and square inclosure to show that it occurred in the summer, when there was no dance and everybody remained at home. The Anko calendar has a similar red-spotted figure. Fig . 192—Summer 1892—Measles; Grass payment. The epidemic broke out early in spring and continued through the summer; it began in the Kiowa school, and its terribly

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THE SEASONS

The Kiowa distinguished only four seasons, unlike some of the agricultural tribes of the east, who distinguished five, separating the autumn season into early , when the leaves change color, and late , when the leaves fall, but assigning entirely different names to each. The Kiowa begin the year with the beginning of winter as fixed by the first snowfall. This seems to have been the case also with the Pawnee and perhaps with other prairie tribes. To an agricultural people the renewal of vegetati

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KIOWA MOONS OR MONTHS

While the Kiowa note the changes of the moon and have a fixed name for each moon or lunar month, it is not to be supposed that their system could have the exactness of the calendar systems of the more cultivated nations of the south, or perhaps even of the sedentary tribes of the east, whose interests so largely depended upon noting carefully the growth and ripening of crops, the appearance of the various species of fish in the streams, etc. Nevertheless, they have a system, imperfect though it

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MOONS OR MONTHS OF OTHER TRIBES

Some extracts from standard authorities on other wild tribes may be of interest in connection with the moons or months of the Kiowa. Hidatsa and Mandan —"Many writers represent that savage Indian tribes divide the year into twelve periods corresponding to our months, and that each month is named from some meteorological occurrence or phase of organic creation observable at the time. Among others, Maximilian presents us with a list of twelve months; 'the month of the seven cold days,' 'the pairin

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THE ANKO MONTHLY CALENDAR (August, 1889—July, 1893.)

Fig . 193—T'águñótal P'a Sän. Fig . 194—T'águñótal P'a. T'águñótal P'a Sän. The calendar begins about the first of August, 1889. The figure above the crescent (moon or month) is intended for the antler of a deer, in allusion to the name of this moon. No event is noted. T'águñótal P'a. The same symbol is used for the month. No event is recorded, because, as Anko explains, this part of his original calendar was accidentally burned. Gákiñăt'o P'a. The name means "Ten-colds moon," indicated by the t

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CHARACTERISTICS

So far as at present known, the Kiowa language has no affinity with any other, but it is possible that closer study and more abundant material will establish its connection with some one of the linguistic stocks on the headwaters of the Missouri and the Columbia, the region from which the tribe has migrated to the south. All of the language that has hitherto been printed is comprised in a list of one hundred and eighty words collected by Bartlett in 1852 ("Personal Narrative," 1854), and in fift

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