Part 26

The suggestive figure on the Set-t'an calendar records an incident which gives another name to this sun dance, a young man, the adopted son of Poor-buffalo, having been attacked by hemorrhage. He was called Măsá`te, "Six," from the fact that he had six toes on each foot; his brother, Bóhé, still living, is said to have six fingers on each hand, Such instances of malformation are at least as rare among Indians as among whites.

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 was recognized distinctively as having "medicine" for this game, and it was said that he could do wonderful things with the "button," making it pass invisibly from one hand to another while he held his hands outstretched and far apart, and even to throw it up into the air and cause it to remain there suspended invisibly until he was ready to put out his hand again and catch it; in other words, he was probably an expert sleight-of-hand performer. His Apache rival, Dävéko, is known as a medicine-man as well as a chief, and is held in considerable dread, as it is believed that he can kill by shooting invisible darts from a distance into the body of an enemy. On this occasion he had boasted that his medicine was superior for the _dó-á_ game, which did not prove to be the case, however, and as the Kiowa medicine-man won the victory for his party, large stakes were wagered on the result and were won by the Kiowa. It is said that this was a part of Pa-tepte's effort to revive the old customs and amusements on a large scale. The game was witnessed by a large concourse, all dressed and painted for the occasion. The picture on the Set-t'an calendar is very suggestive.

[Illustration: FIG. 171--Winter 1881-82--Dó-á game; medicine tipi.]

The name _dó-á_ signifies the "tipi game," from _do_, tipi or house, and _a_, a game, because, unlike most of their games, it is played inside the tipi, being essentially a game for the long nights when the whole tribe is assembled in the winter camp. A similar game is found among nearly all our wild tribes; it is played by both sexes, but never together. In its general features it resembles our game of "hunt the button," the players forming a circle around the fire in the tipi, one-half of them playing against the others, sitting facing them on the opposite side of the fire. The leader of one party then takes the _k`íäbo_ or button, a short piece of stick wrapped around the middle with a strip of fur and small enough to be concealed in the hand. Putting his closed hands together, he raises his arms above his head, clasps them across his chest or puts them behind his back, endeavoring to pass the _k`íäbo_ from one hand to another, or from his own hand to that of his next partner, without being perceived by any of the opposite party, all the while keeping time to the movements of his hands with one of the peculiar _dó-á_ songs, in which the members of his party join.

When the opposing player thinks he has detected in which hand the other has concealed the stick, he indicates it with a peculiar jerk of his thumb and index finger in that direction, with a loud _Tsoq_! (Comanche for "That!"); if he has guessed correctly, he scores a certain number of points, the account being kept by means of a bundle of green-painted tally sticks. He then takes the _k`íäbo_ and begins a similar set of movements in time to another song, in which his partners join; so the game goes on far into the night, until the contest is decided and the stakes won by one side or the other. It is a most animated and interesting game, of which they are very fond, and frequently at night in the winter camp the song chorus may be heard from several games in progress simultaneously, the high-pitched voices of the women in one tipi making a pleasing contrast to the deeper tones of the men in another.

The Anko calendar notes the building of a medicine tipi by Dátekâñ, for the purpose of bringing back the buffalo (see summer 1882). The tipi is shown below the winter mark.

SUMMER 1882

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 figure of a woman where the medicine pole is usually pictured.

The Set-t'an calendar notes the excitement caused by the efforts of Dátekâñ, or Pa-tepte, to bring back the buffalo, also noted by Anko in the preceding winter season. The figure represents the medicine-man seated in his sacred lodge, wearing his ceremonial red blanket trimmed with eagle feathers, and with a buffalo beside him.

[Illustration: FIG. 172--Summer 1882--Buffalo medicine; Pätso`gáte died.]

The buffalo had now disappeared, and with it the old Indian life, the sacred sun dance, and all else that they most cherished threatened also to pass away. According to Kiowa mythology, the buffalo originally lived in a cave underground, from which they had been released by their great hero _Sinti_ and scattered over the prairies for the benefit of his children, the Indians. Somewhat similar beliefs are entertained by other tribes. As the buffalo had disappeared with the coming of the white man, who, by reason of his superior knowledge, was rapidly dispossessing the Indian, the native tribes almost universally believed, not that the buffalo had been exterminated--a calamity too terrible for their comprehension--but that it had been shut up again underground by their enemy, the white man, in order more easily to accomplish their subjection. It was believed that by prayer and sacred ceremonial the buffalo might again be released to furnish food and life for the Indian, and in every tribe there sprang up medicine-men who undertook to effect the restoration.

Among the Kiowa this task was adventured by a young man named Dátekâñ, "Keeps-his-name-always," who announced early in 1882 that he had had a vision in which he received a mission to bring back the buffalo. Accordingly, he began to make medicine and assumed the name of Pá-tépté, "Buffalo-bull-coming-out," in token of his new powers. He was already noted in other directions as a medicine-man, and had been the winner in the great _dó-á_ contest mentioned in the calendar of the preceding winter. It is possible that his success on that occasion encouraged him to this attempt, as he began his buffalo medicine immediately afterward. He erected a medicine tipi, in front of which he set up a pole with a buffalo skin upon it, and prepared for himself a medicine shirt ornamented with blue beads, over which he threw a red blanket trimmed with eagle feathers. Thus attired, and carrying a sacred pipe in his hand, he began his mystic ceremonies within the tipi, and from time to time announced the results to the people, most of whom believed all he said and manifested their faith by gifts of blankets, money, and other property; they were further commanded to obey him implicitly, on pain of failure of the medicine in case of disobedience. His pretensions were opposed by the younger men among the returned prisoners from the east, who used all their influence against him, but with little effect. After nearly a year of medicine-making, being unsuccessful, he announced that some one had violated some of the innumerable regulations, and that in consequence his medicine was broken for the time and they must wait five years longer, when he would begin again. Before that time had elapsed, however, he died, but his claims and prophecies were revived and amplified five years later by Pá-iñgya (see summer 1888).

[Illustration: FIG. 173--Winter 1882-83--Bot-édalte dies; Grass leases; Camp on Pecan creek.]

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 the reservation. Quanah, chief of the Comanche, was there also in the interest of the cattlemen, and it was through his persuasion that the allied tribes finally agreed to lease their grass lands.

Anko notes also that the Indians now "began to talk about grass leases," but that as yet there was no grass money paid. It is indicated on the calendar by three circles for dollars below the winter mark, with a +, intended for a picture of the Indian gesture sign for "cut off" or "stop," made by bringing the extended right hand downward in front of the other, as if cutting a rope with a knife-stroke.

On this subject the agent says, under date of August 17, 1883:

The grass question seems to be the most difficult thing I have to contend with. I find it impossible to keep trespassing cattle entirely off the reservation, and we are now crowded on all sides. It seems to do very little good to put them off, for it is found that cattle that have just been driven off will come back on the reservation as soon as the police force advances. Our Indians are not disposed to rent the grass, yet if it is used it seems they should be paid for it.... The grass should be utilized in some way that will benefit the Indians, and if it is not possible to supply them with herds sufficient to consume it, it does seem as if the grass should be rented and the Indians receive the money for it (_Report, 103_).

The final result was the establishment of the system of grass leases.

SUMMER 1883

_´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 known as _Máp'ódal K`ádó_, "Split-nose sun dance," because held on the Washita on pasture lands inclosed by a cattle man known to the Indians by that name.

[Illustration: FIG 174--Summer, 1883--Nez Percé sun dance.]

On account of difficulties with the whites, the Nez Percés of Chief Joseph's band had left their homes in eastern Oregon in the summer of 1877, and after a retreat of a thousand miles were intercepted in Montana by General Miles, when within a few miles of the British border, and compelled to surrender. They were brought as prisoners to Fort Leavenworth, and thence removed, in July, 1878, to a reservation assigned to them in Indian Territory. The climate and surroundings proving entirely unsuited to them, they were returned to reservations in Washington and Idaho in 1885, their numbers in the meantime having been reduced from about four hundred and fifty to three hundred and one, about one-third of their whole number having died. It was while domiciled in Indian Territory that they visited the Kiowa and other tribes, dancing with the Kiowa and Apache at the head of _Sémät P'a_, "Apache creek" (upper Cache creek), and attending the Kiowa sun dance, which was held on the north side of the Washita, about ten miles above Rainy-mountain creek, near where now is Cloud Chief. This was the first time the Kiowa had ever seen the Nez Percés, although they had a dim traditional memory of them in their old northern home.

In the spring of this year the keeper of the _taíme_ medicine, Set-dayá-ite, "Many-bears," died, and the image was taken by Taímete, "_Taíme_-man," who continued to hold it until his death in 1894.

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 the Washita, about opposite Cobb creek. Stumbling-bear says that he himself had received a stove as far back as 1875, two years before the government built his house.

[Illustration: FIG. 175--Winter 1883-84--House built; children taken; Sioux dances.]

The Anko calendar records the taking of a large number of children to the Chilocco Indian school, near Arkansas City, Kansas. The heavy drafts made during the term to furnish children for Chilocco and other schools very considerably reduced the number of pupils in attendance at the reservation schools; according to the agent's statement, seventy were thus taken at one time (_Report, 103_). The figure below the winter mark is intended to represent two wagons filled with children.

Anko notes also that a party of Dakota came down to dance with the Kiowa, indicated by the feather dance-wand at the side of the winter mark.

SUMMER 1884

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 dance has always been a great occasion and considered one of their most important ceremonies, for they have believed it absolutely necessary to secure their health and success in all their undertakings, either at war or in the chase. They have generally gone out on the plains from 40 to 60 miles from the agency and been absent from five to six weeks. On several occasions since the buffalo disappeared, they have suffered very much with hunger while out, and I hope we have heard the last of the dance (_Report, 104_).

[Illustration: Fig. 176--Summer 1884.--No sun dance; Hauled freight.]

The calendar of Anko for this summer notes the hauling of government freight by the Kiowa, including himself, indicated by a figure of a wagon where the medicine pole would otherwise be. This was in agreement with a plan inaugurated several years before, by which those Indians who had suitable teams and wagons--the latter furnished by the government--were permitted to haul supplies for the agency and were paid for their labor as an inducement to get them to adopt the white man's industries. As there was no railroad near at that time, most of the freight had to be hauled overland from Caldwell, Kansas, a distance of 150 miles. For such labor during this year the Indians received nearly $8,000, and performed the work cheerfully and in a satisfactory manner (_Report, 105_).

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 camp long in one place, but do not go far from their fields. Few of the Kiowas, Comanches, and Apaches have houses, and most of them live in tents. This will probably be the last of their savage customs to be abandoned (_Report, 106_).

[Illustration: FIG. 177--Winter 1884-85--Winter camp; Tón-ak`á's elopement.]

In 1886 it is officially stated that only nine Kiowa families were living in houses, all the rest being in tipis (_Report, 107_).

The Anko calendar records the stealing of another man's wife by Tón-ak`á, "Notched-tail," i. e. "Water-turtle," a noted medicine-man, for which the woman was whipped and a number of Tón-ak`á's horses were killed by the injured husband. The turtle below the winter mark indicates the event.

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.

[Illustration: FIG. 178--Summer 1885--Little Peninsula sun dance; Grass payment.]

On this occasion Dohásän had to go to the Staked plain to find a buffalo for the purpose. This dance was the first held by Taímete, the successor of Set-dayá-ite. On this point the agent has to say:

I mentioned in my last report the fact that the annual medicine dance of the Kiowa would not be held that year, and I expressed the hope that they had abandoned it; but their old medicine man has since died, and his successor, unfortunately a young man of little ability or character, ordered that another be held this year. The Comanche have no such ceremonial as an annual dance, and the other tribes of the reservation have no medicine dance, but the Caddoes frequently meet together and dance for enjoyment, as white people do (_Report, 108_).

The Anko calendar notes that the Comanche received their first grass money this summer, shown by the circles for dollars below the medicine pole, but with nothing to indicate the tribe. The Kiowa did not make leases until a year later. For some reason, perhaps on account of a change of agents which occurred about this time, there is no notice of this payment in the official report.

[Illustration: FIG. 179--Winter 1885-86--Camp burned.]

WINTER 1885-86

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, which he explains to mean the rising flames.

[Illustration: FIG. 180--Summer 1886--No sun dance; Policemen; Grass payment.]

SUMMER 1886

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 also that there was another payment of grass money by the cattlemen, this time to the Kiowa, being the first they had received.

[Illustration: FIG. 181--Winter 1886-87--Peyi commits suicide.]

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.

The Set-t'an calendar has above the winter mark the figure of a man holding a pistol, and with a wound in his side, the blood gushing from his mouth. The Anko calendar has a pistol below the winter mark. Two circles (dollars) above the winter mark have evidently been placed there inadvertently.

[Illustration: FIG. 182--Summer 1887--No sun dance(?); Grass payment.]

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_, "Oak creek," a small southern tributary of the Washita above Rainy-mountain creek, and takes its name from the stream on which it was held. As the wild buffalo had now been exterminated, the animal for this occasion was bought from a ranchman named Charles Goodnight, who had a small herd of domesticated buffalo in northern Texas.

The Anko calendar has several circles, for dollars, below the medicine pole, to indicate another payment of grass money, of which again there is no official record.

The name of the creek on which the dance was held was originally _Do`gótä P'a_, "Oak creek," but in consequence of the death of a woman named _Do`gótä_ about 1891, the name was tabooed according to tribal custom, and the stream is now known as _K adóliä P'a_, from an old word which conveys the same idea.

WINTER 1887-88

[Illustration: FIG. 183--Winter 1887-88--Cattle payment.]

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 mark.

SUMMER 1888