Part 22

The engagement is described in detail by Lieutenant George H. Pettis, who had charge of the two howitzers during the fight. The expedition, which consisted of three hundred and thirty-five volunteer soldiers and seventy-two Ute and Jicarilla Apache Indians, was under command of Colonel Christopher ("Kit") Carson, the noted scout and Indian fighter, then holding a commission in the First New Mexico infantry. Starting from Fort Bascom, New Mexico, they proceeded down the Canadian, the intention being to disable the Indians by taking them by surprise in their winter camp, as Custer did on the Washita four years later. The first village, a Kiowa camp consisting of one hundred and seventy-six tipis, was discovered on the Canadian at the entrance of a small stream since known as Kit Carson creek, in what is now Hutchinson county, Texas, a short distance above Adobe Walls. The attack was made at daybreak of November 25, 1864. After some resistance the Kiowa retreated a few miles down the river, where there were other camps of the allied Kiowa, Apache, and Comanche. Reenforced from these, they returned and made such a desperate attack upon the invaders that Carson was glad to retire after burning the upper village, although the other camps against which the expedition was directed were in plain sight below. The battle lasted all day, the Indians disputing every foot of his advance and following up his retreat so closely that only the howitzers saved the troops from utter destruction.

In the early part of the engagement the soldiers corralled their horses in an old abandoned adobe building which Pettis calls the Adobe Walls, but which was probably the ruins of the trading post built by Bent twenty years before (see winter 1843-44). The Adobe Walls, where Quanah led his celebrated fight, were not built until 1873 or 1874 and were some distance down the river. Several white captives, women and children, were in the hands of the Indians at the time of the attack, but none of these was rescued. The Kiowa also saved all their horses, although most of their winter provision and several hundred dressed buffalo skins in the first village, together with the tipis, were destroyed by the troops.

Quite a number of the enemy acted as skirmishers, being dismounted and hid in the tall grass in our front, and made it hot for most of us by their excellent marksmanship, while quite the larger part of them, mounted and covered with their war dresses, charged continually across our front, from right to left and _vice versa_, about 200 yards from our line of skirmishers, yelling like demons, and firing from under the necks of their horses at intervals. About 200 yards in rear of their line, all through the fighting at the Adobe Walls, was stationed one of the enemy, who had a cavalry bugle, and during the entire day he would blow the opposite call that was used by the officer in our line of skirmishers; for instance, when our bugles sounded the "advance," he would blow "retreat," and when ours sounded the "retreat," he would follow with the "advance;" ours would signal "halt," he would follow suit. So he kept it up all the day, blowing as shrill and clearly as our very best buglers. Carson insisted that it was a white man, but I have never received any information to corroborate this opinion (_Pettis_).

It was most probably a Kiowa, possibly Set-t'aiñte himself, who was famous for a bugle, which instrument he blew as a signal on state occasions.

Deeming it unsafe to remain longer after destroying the first village, Carson formed the troops in marching order, with skirmishers in front and on the flanks and the howitzers bringing up the rear, and began the return march.

The enemy was not disposed to allow us to return without molestation, and in a very few minutes was attacking us on every side. By setting fire to the high, dry grass of the river bottom, they drove us to the foothills, and by riding in rear of the fire, as it came burning toward us, they would occasionally get within a few yards of the column; being enveloped in the smoke, they would deliver the fire of their rifles and get out of harm's way before they could be discovered by us.

On the side of the troops, Pettis reports two soldiers killed and twenty-one wounded, several mortally, together with one Ute killed and four wounded. He puts the Indian loss at nearly one hundred killed and between one hundred and one hundred and fifty wounded. The official report, which he quotes, makes the number of tipis in the village destroyed about one hundred and fifty and the Indian loss in killed and wounded together only sixty. Among these were four crippled or decrepit old Indians, who were killed in the tipis by a couple of Ute squaws searching for plunder. A buggy and spring wagon belonging to Sierrito or "Little-mountain" (Dohásän) are also mentioned as having been destroyed.

[Illustration: FIG. 137--Summer 1865--Peninsula sun dance.]

A signal instance of Indian bravery is noted by Pettis:

At one of the discharges the shell passed directly through the body of a horse on which was a Comanche riding at a full run, and went some 200 or 300 yards farther on before it exploded. The horse, on being struck, went head foremost to earth, throwing his rider, as it seemed, 20 feet into the air, with his hands and feet sprawling in all directions, and as he struck the earth, apparently senseless, two other Indians who were near by proceeded to him, one on each side, and throwing themselves over on the sides of their horses, seized each an arm and dragged him from the field between them, amid a shower of rifle balls from our skirmishers. This act of the Indians in removing their dead and helpless wounded from the field is always done, and more than a score of times were we eyewitnesses to this feat during the afternoon (_Pettis_).

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.

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.

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 is indicated by the figure of a wagon, he being the only Kiowa who owned a wagon at that time. For more than thirty years from the massacre by the Osage in 1833, he had been the recognized head chief of the Kiowa. His death left no one of sufficiently commanding influence to unite the tribe under one leadership, and thenceforth the councils of the Kiowa were divided under such rival chieftains as Set-t'aiñte and Kicking-bird until the unsuccessful outbreak of 1874 finally reduced them to the position of a reservation tribe and practically put an end to the power of the chiefs.

[Illustration: Fig. 138--Winter 1865-66--Tän-kóñkya died; Dohásän died.]

This winter is notable also for the arrival of a large trading party from Kansas under the leadership of a man named John Smith. He traded also among the Cheyenne, whose language he spoke, and was called by them _Póomûts_, "Gray-blanket," or "Saddle-blanket," these articles forming a part of his trading stock; this name the Kiowa corrupted into _Pohóme_. The party visited all the various camps of the Cheyenne and Kiowa, trading blankets and other goods for buffalo hides. Smith died among the Cheyenne after having lived more than forty years in the Indian country, and was buried in the sand hills near the present agency at Darlington, Oklahoma. His name appears in the official reports as government interpreter for the Cheyenne, and he rendered valuable assistance at the Medicine Lodge treaty in 1867.

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 same way, by the figure of a head pendent with silver disks placed near the medicine lodge. Such pendants were attached to the head of the scalplock, and consisted of a strip of buffalo hide reaching nearly to the ground and covered along the whole length with a row of silver, copper, or German-silver disks, gradually decreasing in size toward the bottom, which was usually finished off with a tuft of bright-colored horsehair. They were called _góm-â´dal-hâ´ñgya_, "back-hair-metal," and were highly prized by the warriors. This was not the first time the Kiowa had obtained German silver. In the old days these ornaments were made for them, of genuine silver, by Mexican silversmiths near the present Silver City, New Mexico.

Charles W. Whitacre (or Whittaker), the trader who brought their supply of metal on this occasion, together with sugar and other goods, had some knowledge of the Kiowa language, as well as of Comanche and Caddo, and is familiarly known to the older Kiowa as _Tsâli_, i. e., Charley. He was present at the Medicine Lodge treaty the next year, and afterward kept a trading store on the north side of the Washita, near the place where the Wichita school is now located, a short distance from the agency at Anadarko. He was killed by accidentally shooting himself about 1882.

[Illustration: FIG. 139--Summer 1866--German-silver sun dance.]

WINTER 1866-67

_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 southwestern Texas. When killed he was trying to stampede the horses which the Texans had left a short distance away. There is no official notice of this encounter in the reports, beyond general references to continual Kiowa raids into Texas.

In this winter, also, Andres Martinez, the most influential captive among the Kiowa, was bought by them from the Mescalero Apache, who had captured him a few months previously near Las Vegas, New Mexico. He was then seven years of age, and was adopted by the Kiowa, and at once taken by them on a raid into Mexico. His purchaser was Set-dayá-ite, "Many-bears," who was killed by the Ute in 1868.

[Illustration: FIG. 140--Winter 1866-67--Äpämâ'dalte killed.]

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, when the three tribes organized an expedition against the Navaho, at that time upon a reservation in eastern New Mexico, and there captured a number of horses, including the stolen herd. The event is recorded on the Set-t'an calendar by means of the figure of a white horse with black ears above the medicine lodge.

[Illustration: FIG. 141--Summer 1867--Black-ear stolen; the Kâ´itseñko.]

This dance is also designated as _Kâ´itséñko Edópäñ-de K`ádó_, "Sun dance when the _Kâitseñko_ were initiated" (and further distinguished from similar occasions by describing it as _"Ä´guntä P'a-gya_, "on Washita river"), from the fact that on this occasion the members of this order made new sashes for themselves. Some who had acted in a cowardly manner were degraded at the same time, their sashes stripped from them and given to others more worthy (see summer 1846). The event is indicated on the Anko calendar by means of a figure above the medicine lodge representing a man with the _Kâitseñko_ headdress and sash.

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 treaty, which is the leading event in Kiowa history of the last thirty years, but records instead a minor occurrence, the killing by the Kiowa of a Navaho, indicated below the winter mark by the figure of a man with his hair bunched in Navaho fashion, wearing the characteristic black leggings and moccasins and carrying a quiver. He was killed near _Gúădal Dóhá_, on the upper South Canadian, by a party under White-horse, of which Anko was a member. On examining the body of the dead man they found that he had no ears, having probably been so born. For this reason the winter is sometimes known as _T'á-bódal Ehótal-de Sai_, "Winter that Spoiled-ear was killed." Several parties went against the Navaho on the Pecos this year (that tribe being still at the Bosque Redondo), particularly a large expedition, including nearly all the Comanche and about half of the Kiowa and Apache, which started immediately after the sun dance, defeated the Navaho in an important engagement, and returned in time for the treaty.

[Illustration: FIG. 142--Winter 1867-68--Medicine Lodge treaty; Navaho killed.]

The treaty of Medicine Lodge has already been discussed at length in another place. According to the statement of the Kiowa they were camped on the creek where they had held their sun dance, when they were summoned to Fort Larned. Set-t'aiñte, Set-ängya, Set-ĭmkía, and the other chiefs, with all their people, at once moved to that point, where they met an officer who, they say, was called _Gánúän_, "General" by the whites, and whom the Indians called _Pasót-kyä'tó_, "Old-man-of-the-thunder," because he wore upon his shoulders the eagle or thunderbird. This was General Winfield S. Hancock, then in command in that section. By his direction they camped on the river near the post, where they were supplied with rations for some days until the purpose of the government was explained to them. They then returned to Medicine-lodge creek and prepared a council house among the trees, ready for the arrival of the commissioners. The medicine lodge and Kiowa camp were on the south (west) side of the creek, while the council house in which the treaty was made was on the opposite (northeast) side, 12 miles above, or about 3 miles above the junction of Elm creek and near the present site of Medicine Lodge, Barber county, Kansas. It is described in the treaty itself as "the council camp on Medicine Lodge creek, 70 miles south of Fort Larned, in the State of Kansas." The low, timbered hill, from which the stream takes its Kiowa name of _Ä'yä'daldä P'a_, "Timber-hill river," is on the east side, opposite the medicine lodge of the last preceding dance, from which the stream derives its present name. It was a favorite dance headquarters, as several other dances had already been held in the same vicinity.

The Kiowa say that the white man, Philip McCusker, who interpreted the treaty to the three confederated tribes, spoke only Comanche, and his words were translated into Kiowa by Bä'o ("Cat"), alias Guñsádalte, "Having-horns," who is still living. They sum up the provisions of the treaty by saying that the commissioners promised to give them "a place to go," to give them schools, and to feed them for thirty years, and hoped that they would then know how to take care of themselves. Only a part of the Comanche were represented, most of the Kwáhadi band being then on an expedition against the Navaho. According to contemporary notices, there were present at the treaty over eight hundred and fifty tipis, or about five thousand souls, of the Cheyenne, Arapaho, Kiowa, Comanche, and Apache, together with about six hundred whites, including the commissioners and attachés, a large detachment of the Seventh infantry, and miscellaneous camp followers, the various groups and bands being scattered for a distance of several miles along the stream, forming probably the largest Indian gathering that had ever been held on the plains.

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 Comanche had no sun dance of their own, but sometimes joined with the Kiowa. On one occasion they tried to get up such a dance, but the attempt was a failure.

This summer was signalized by a disastrous encounter with the Ute, in which two of the three _taímes_ of the Kiowa were captured. On the Set-t'an calendar this battle is indicated by the figure, above the medicine lodge, of a man holding out the red stone war-pipe, which was sent around as an invitation to the warriors to join the expedition. On the Anko calendar it is indicated by flying bullets about the medicine lodge.

This battle was the most disastrous in the history of the Kiowa tribe since the memorable massacre by the Osage in 1833. The impression made was perhaps even greater, for the reason that their sacred palladium captured on this occasion has never since been recovered.

[Illustration: FIG. 143--Summer 1868--Ute fight.]

In the previous winter Pá-tadal, "Lean-bull" (alias Poor-buffalo), who is still living, had led a small party against the Navaho beyond the head of the South Canadian. On reaching the salt beds on that river, near the line between Texas and New Mexico, they met some Navaho coming on foot to steal Kiowa horses. A fight ensued, resulting in the death of one Navaho and one Kiowa, the latter being Pá-tadal's stepson. The father thirsted for revenge, and at the next sun dance he sent around the pipe to all the warriors of the tribe to enlist them for a great expedition against the Navaho. A large number responded, perhaps two hundred, including some of the Comanche, and placed themselves under his leadership. Among these was Set-dayá-ite, "Many-bears," the son (nephew?) of Ansó'te, the medicine keeper. To render victory more certain and complete, he asked and obtained permission from his father to carry with the expedition the two smaller _taíme_ images, viz, the small "man" figure and the "bear kidney." These were sometimes carried to the field, but the larger one, the "woman," which the tribe still retains, was never allowed to leave the home camp. Set-dayá-ite carried one and intrusted the other to his friend Pá-guñhéñte, "Hornless-bull." According to another story, Pá-guñhéñte's medicine was one which belonged to himself and had no connection with the _taíme_, although it was a smaller image of similar appearance. However, Pá-guñhéñte was killed and his medicine captured, together with the other.

They set out for the Navaho country, but the omens were unpropitious from the start. Among the numerous things tabooed to the _taíme_ are bears, skunks, rabbits, and looking-glasses, none of which must be permitted to come near the sacred image or be touched by the taíme keeper. Almost at the start the warriors were alarmed by seeing a skunk cross their path, and soon afterward it was discovered that the Comanche had brought with them their looking-glasses, which they refused to break or throw away, but wrapped them up and concealed them at one of the camping places to await their return. Farther on, at a place where the warriors had halted for the night to prepare supper, the wind carried to the nostrils of the Kiowa the smell of burning grease. On investigating the cause they found that their sacrilegious allies had killed a bear and were broiling the flesh over their fire. Realizing that nothing but defeat could now be in store for them, many of the warriors turned back, but Set-dayá-ite, trusting to his medicine, persisted in going forward, while Pá-tadal, although he foresaw disaster, as the organizer and leader of the expedition felt bound in honor to proceed.

They went up the north bank of the South Canadian until they reached the salt beds in the vicinity of Red-river spring, near where they had encountered the Navaho the preceding winter. Here they met a much smaller party of Ute, said to have numbered only thirty or forty, and the battle at once began. For some reason, perhaps because the Kiowa felt that their gods had deserted them, they did not fight with their accustomed dash, and the battle soon became a flight, the Ute pursuing them for some miles down the river and killing seven, including Set-dayá-ite and his adopted son, a Mexican captive. Set-dayá-ite on this occasion rode a balky horse, which became unmanageable, so that he dismounted and met his fate on foot, telling his comrades that there was his place to die. His adopted son might have saved himself, but on seeing his father's plight he returned and was killed with him. Pá-guñhéñte, who carried the other medicine, was also among the slain.

Set-dayá-ite had the _taíme_ bag tied upon his back, where it was found by the Ute after the fight. They readily recognized it as some great "medicine," a conjecture which was made certain if it be true, as some say, that the dead man had cut (painted?) upon his body sacred emblems similar to those painted upon the image itself, viz, a crescent upon each breast, the sun in the center, and upon his forehead another crescent. Stumbling-bear, who was in the fight, as was also Anko, went back shortly afterward to bury his remains. He found a beaten circle around the skeleton of Set-dayá-ite, as though the Ute had danced around his dead body.