Part 17

_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 digging roots and some men whom they found out on the prairie after buffalo, but were unable to take the camp, as the Kiowa and their allies sheltered themselves in holes dug in the ground so as to form a circular breastwork. Among others the Kiowa lost Gui-k`ate and several other distinguished men.

[Illustration: FIG. 77--Summer 1838--Attacked by Cheyenne.]

The figure shows the warriors of the three confederate tribes, indicated by the three tipis, within the breastwork, with the bullets and arrows flying toward them, the bullets (from which it is evident that the Cheyenne had some guns) being represented by black dots with wavy lines streaming behind to indicate the motion.

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.

[Illustration: _Fig._ 78--Winter 1838-39--Battle with Arapaho.]

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 holding of the _k`ádó_ for the two preceding years.

[Illustration: Fig. 79--Summer 1839--Peninsula sun dance.]

WINTER 1839-4O

_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 Kiowa and Apache fled to the Staked plain to escape it, and the Comanche in some other direction.

[Illustration: _Fig._ 80--Winter 1839-40--Smallpox.]

This was the great smallpox epidemic which began on the upper Missouri in the summer of 1837 and swept the whole plains north and south, destroying probably a third, if not more, of the native inhabitants, some whole tribes being nearly exterminated. The terribly fatal result of smallpox among Indians is due largely to the fact that their only treatment for this disease and for measles, both of which came to them from the whites, is the sweat bath followed by the cold plunge. In this instance the disease first broke out among the passengers of a steamer in the Missouri river above Fort Leavenworth, and although every effort was made to warn the Indians by sending runners in advance, the sickness was communicated to them. It appeared first among the Mandan about the middle of July, 1837, and practically destroyed that tribe, reducing them in a few weeks from about sixteen hundred to thirty-one souls. Their neighboring and allied tribes, the Arikara and Minitarí, were reduced immediately after from about four thousand to about half that number. The artist Catlin gives a melancholy account of the despair and destruction of the Mandan.

[Illustration: _Fig._ 81--Smallpox (from the Dakota calendars)]

From the Mandan it spread to the north and west among the Crows, Asiniboin, and Blackfeet. Among the last named it is estimated to have destroyed from six to eight thousand (_Clark, 13_). As the plains tribes were then almost unknown to the general government, we find little of all this in the official reports beyond the mention that over sixty lodges of Yanktonais Dakota--perhaps four hundred persons--died by this disease about the same time (_Report, 75_). In 1838 it reached the Pawnee, being communicated by some Dakota prisoners captured by them, in the spring of that year. From the best information it seems probable that at least two thousand Pawnee perished (_Clark, 14_), about double the whole population of the tribe today. It probably continued southward through the Osage until it reached the Kiowa and Comanche the next year, although it is possible that it may have come more directly from the east through the emigrating Chickasaw, who brought it with them to Indian Territory in the spring of 1838 (_Report, 76_). We learn (_Gregg, 6_) that the disease ravaged New Mexico in the spring of 1840 and was again carried east to the frontiers of the United States by the Santa Fé traders.

SUMMER 184O

[Illustration: 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 by the Arapaho and Cheyenne with the Kiowa, Comanche, and Apache--a peace which, with trifling interruptions, has been kept to this day. According to the Kiowa account, the first overtures were made by the Cheyenne, who sent two delegates with proposals, but the Kiowa were suspicious and sent them back. The Cheyenne then made a second attempt, with more success, and a peace was concluded. The Arapaho were included in this treaty, but, as the Kiowa say, had always been in doubtful friendship, even when their allies, the Cheyenne, were at war with the Kiowa. On the occasion of the notable massacre of Cheyenne, in 1837, the Arapaho were camped with the Kiowa and left to give the alarm to their friends. This agrees with the conduct of the Arapaho in more recent times in remaining neutral while their Cheyenne confederates were at war with the whites.

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 if it could be avoided.

[Illustration: FIG. 83--Winter 1840-41--Hide-quiver war expedition.]

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 killed in line one after another as they ran. The Kiowa were not present at the fight, but met and joined the Arapaho just afterward, when a final treaty of peace was concluded between the two tribes. Stumbling-bear visited the spot some years afterward and saw the skeletons of the dead Pawnee warriors still lying as they fell.

[Illustration: FIG. 84--Summer 1841--Pawnee fight.]

The figure represents the bluff with the Pawnee below it, the tribe being indicated by the peculiar Pawnee scalplock and headdress (see winters 1849-50 and 1852-53, and summer 1851). The breastwork is omitted, perhaps through oversight. As there was no sun dance this summer, the medicine lodge is not represented. It will be noted that the "white bluff" is drawn only in outline, i. e. white, while the figure of the "red bluff" (summer 1840) is filled in with red.

WINTER 1841--1842

_´dalhabä´-k`ia Ehótal-de Sai_ "Winter that ´dalhabä´k`ia was killed." _´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 represent the style of hair dress, with the mark of a wound on the body to show where he was shot. The bird on top of his head is intended to represent an ornament of red woodpecker feathers, which he wore on the left side of his head. Another Kiowa chief present on this occasion was K'adógyä´`tó, "Old-man-of-the-sun-dance," so called because consecrated to the _taíme_, the sacred image of the sun dance.

[Illustration: FIG. 85--Winter 1841-42--´dalhabä´k`ia killed.]

The fight occurred in the fall of 1841 on a small stream called by the Kiowa _Tóñ-zó`gódal P'a_, "Swift-water river," or _Päbo P'a_, "American-horse river," south of Red river, near the Staked plain, and apparently a head branch of Pease river in northwestern Texas. The whole Kiowa tribe was camped on the stream when a party of Texan soldiers advanced against them. Five scouts who were in advance of the soldiers were killed by the Kiowa and their horses captured, but with the loss of ´dalhabä´k`ia. Abandoning their camp, the Kiowa fled, but returning a few days later, they found the soldiers still there and succeeded in killing another. On account of the number of large American horses captured by the Kiowa in this encounter the stream was afterward called by them "American-horse river."

The party encountered by the Kiowa on this occasion was the Texan Santa Fé expedition, and the fight occurred on August 30, 1841. The whole story as given by Kendall corresponds remarkably with the Indian account, which was obtained without any knowledge of the printed statement on the part of either the author or his informants, having been handed down orally for over half a century. The affair occurred, as already stated, on the edge of the Staked plain while the party was searching for Red river and near a stream which Kendall calls the Quintufue. Several days previously the expedition had met a number of Kiowa, who had acted insolently, and were apparently responsible later on for several missing horses and mules.

On the 28th the Texans had crossed the stream and come suddenly upon the main camp of the Kiowa, who fled at their approach.

Scarcely had we unsaddled our horses and turned them loose before one of our hunting parties came in and reported that a large body of Indians were in our immediate vicinity, and that they had driven off an immense _cavallada_ or drove of horses. Soon another party arrived with information that they had met a small body of Indians, one of whom spoke Spanish. They said that they were Caygüas, and on being interrogated concerning the direction towards Santa Fé, gave equivocal answers. They pointed to the southwest, however, to what appeared a passage through the hills, and said that was the direction to Chihuahua. They pretended to know nothing about Rio Colorado or Red river. These Indians were mounted on fine horses, were dressed in buckskin, and armed with lances and bows and arrows.

The stream upon which we were now encamped appeared to have its source in the long chain of hills upon our left and ran in nearly a northeast direction. A short distance above us, occupying a beautiful situation on the same stream, the main camp of the Indians in our neighborhood was discovered. It had apparently been just deserted, the inhabitants in their great haste to drive off and secure their horses not having time even to cache their other property. Tent poles, skins, numerous rough utensils, besides a quantity of dried buffalo, mustang, and deer meat were found precisely as they had left them. The latter we appropriated to our own use, and in our half-starving condition was found extremely palatable....

Two days later they were preparing for their morning start, when suddenly a young man came dashing into camp from the northward, evidently much agitated, and announced that a large body of Indians were pursuing a party of our men directly towards us. Scarcely had he finished speaking before firing was heard but a few hundred yards distant, a slight roll of the prairie concealing the combatants from our sight. Fast as they could mount horses a party of some fifty of our men dashed off toward the scene of strife, while the wagons were drawn up in square, the cattle and horses brought inside, and every preparation made to resist an attack, which was now considered certain. The first impression was that the scouting parties had been entirely cut off and that these successes would induce the Indians to attack our main body.

Just as the party of our men who had gone out to the relief of their companions reached the spot the Indians retreated; but their bloody work was done. Scattered about within the circumference of a few yards were the dead bodies of Lieutenant Hull and four of our men, stripped, scalped, and horribly mutilated, while the appearance of the ground gave strong evidence that manfully and with strong hearts they had resisted the attack of their adversaries. They had left camp but a short time previous, probably with the hope of finding water, and in returning had been thus cruelly murdered. But one look at their mangled bodies was sufficient to stir deep feelings of revenge in every heart, and madly did our men spur their horses in pursuit, with the vain hope of avenging the death of their companions. The Indians were at least four times their number, yet they retreated, and being far better mounted were able to keep out of the way. So near, however, were our men that they could plainly see the dead bodies of several of the Indians packed upon extra horses they had with them for that purpose. The prairie warriors always have horses trained especially to carry off their dead or wounded companions, which they take with them on going into action, and it is considered one of the greatest calamities that can befall them if they are compelled to leave one of their number in the hands of an enemy.

The pursuit of the bloodthirsty Caygüas, for such the Indians proved to be, was continued by our men until it was evident that they could not be overtaken, and then reluctantly given up. Several times during the chase the Indians reined up their well-trained horses on the higher rolls of the prairies and formed in line as if intending to give battle; but before our men could get within gunshot they were off again with lightning speed across the plain. On returning to the spot where our men had fallen, a closer examination showed how hard and desperate had been the struggle. Lieutenant Hull had received no less than thirty arrow and lance wounds before he fell, and the broken stock of one of Colt's rifles was still retained in the grasp of a stout man named Mayby, plainly telling us that he had fought to the last, and that after discharging the piece he had still continued the combat. The heart of one of the men was cut out, and had not the Indians been driven off the other bodies would have been mutilated in the same way. Two of the horses of our unfortunate comrades were lanced close by; the others were probably in better condition and more able to run, and had been taken off as spoils by the savages. It was evident enough that Lieutenant Hull and his men had retreated from the Indians until they had found it impossible to elude them, and that they had then thrown themselves from their horses in a body and sold their lives at a fearful rate. The resistance they made had probably terrified their adversaries and induced them to fly when they saw our party coming up, although they outnumbered the Texans at least as three to one.

A party of fifty well-armed men, taking with them shovels, were sent out immediately on the melancholy errand of burying our murdered companions, while the main body retraced their steps toward the Quintufue...

They [the Kiowas] appear to be on terms of peace with the New Mexicans so far as it suits their interest and convenience--no further; at one time trading and exchanging their skins in amity, and almost in the same breath making a descent upon the unprotected frontiers, plundering and frequently murdering the inhabitants. When we passed through their country a party of Mexican traders were among them bartering meal, blankets, and trinkets for buffalo and deer skins. Some of these Mexicans we afterward saw, and from them learned that ten of their warriors, besides a principal chief, were killed by Lieutenant Hull and his brave companions before they were overpowered. The traders also gave us an account of their ceremonies on returning to camp with their scalps and trophies. A wild dance was executed by the braves in celebration of their victory, while the women tore their hair and faces and ran naked through the prickly pear and thorn bushes in token of their grief for the loss of their husbands and brothers (_Kendall, 2_).

[Illustration: FIG. 86--Summer 1842--Repeated sun dance.]

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. After the first sun dance, when the _taíme_ priest had gone home, instead of taking down the medicine lodge and building a new one, they decked it with fresh leaves and held the second dance in it.

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.

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.

[Illustration: FIG. 87--Winter 1842-43--Crow-neck died.]

After the dance a war party under (the former) Big-bow and Kicking-bird went into Texas and captured a number of horses. On their return they met a party of soldiers carrying American flags, and believing them to be Americans (i. e., Northerners, as distinguished from Texans), whom they regarded as friends, they shook hands with them and gave them back the horses. They afterward learned that the whites were Texans, who had adopted this stratagem to deceive them. The Texans also had with them a captive Comanche and a Mexican. The Kiowa rescued the Comanche, but left the Mexican, as no one wanted him.

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 accepted. Among some tribes a procession in which the women ride behind the men is a feature of the ceremony. Although this is customary, it sometimes gives rise to jealous feelings on the part of husbands or lovers. On this occasion, at the invitation of the chief Dohásän, a woman got upon his horse behind him, which so enraged her husband that he stabbed her. The woman recovered, and the husband received no other punishment than a rebuke from Dohásän, who told him that he ought to have better sense, as he (Dohásän) was a great chief and an old man--too old to be running after girls.

[Illustration: FIG. 88--Summer 1843--Nest-building sun dance.]

Immediately after the dance, a war party under Gíădedéete (Faces-the-line), went against the _Ä´-t'a`ká-i_ (Timber Mexicans) or Mexicans of Tamaulipas. They killed a number of people and destroyed houses, but on recrossing the Rio Grande encountered a body of Mexican troops when Gíădedéete and two others were killed.

In the following winter K`ódal-aká-i, "Wrinkled-neck," a clerk of the Bents, built a log trading house about a mile below _Gúadal Dóha_, "Red bluff," on the South Canadian, near the mouth of Mustang creek and a few miles above Adobe Walls, in the Texas panhandle (see winters 1845-46 and 1864-65). It is also stated that the same man, at a later period, built another trading post at a fine spring a few miles above this one at _Gúadal Dóha_ on the same (north) side of the river.

[Illustration: FIG. 89--Winter 1843-44--Woman stabbed.]

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.

[Illustration: Fig. 90--Summer 1844--Dakota sun dance.]

The Dakota are represented by the figure of a man's bust, wearing a _k`ódalpä_ or necklace bracelet of long shell or bone tubes, popularly known among the traders as Iroquois beads. The Kiowa call the Dakota the _K'ódalpä-k`íägo_, "Necklace people," and say that the Dakota were the original wearers of such necklaces.