Chapter V: Part 5

Set-t'aiñte was distinguished by his war paint, which was red, his face, hair, and the upper part of his body being painted red, his tipi also being painted entirely red, with streamers of the same color at the ends of the poles. He carried a ceremonial "medicine lance," feathered like an arrowshaft, which seems to have been an ancient heirloom from the Crows. He had a grim sort of humor, rather characteristic of his tribe. At a council held at Fort Dodge in the spring of 1867 he was presented by General Hancock with a full suit of general's uniform, and showed his appreciation of the gift by leading an attack on the post shortly afterward arrayed in his new toggery (_Custer, 2_). This attack was probably in fulfillment of a promise made a few months before, when it is said he sent a message to the commander of the post saying that his stock was getting poor--this was in winter--and he hoped the government animals at the post would be well fed, as he would be over in a short time to get them (_Report, 46_). He left a son, who inherited his father's name and shield, as well as his bold hawk-like features. This is the young man mentioned by Custer in his "Life on the Plains." He enlisted in the Indian troop at Fort Sill, and on his death in 1894 made a formal will, giving his father's shield to Captain H. L. Scott, of the Seventh cavalry, commander of the troop, in whose possession it now is. The representation here given (plates LXII, LXIII) is made by his permission. A sister of the elder Set-t'aiñte still lives, and, with a friendly, hospitable disposition, seems to combine many of her brother's strong traits of character. Since the death of the younger Set-t'aiñte the name is tabooed, in accordance with tribal custom, and the chief is referred to only under his boy name of Gúatoñ-bain, "Big-ribs."

PROGRESS OF THE CAMPAIGN

The campaign against the hostiles was now pressed vigorously. A large force of troops under Colonel (now Major-General) Nelson A. Miles started from Fort Supply toward the southwest to strike the enemy in the direction of the Antelope hills, while a smaller body from New Mexico, under Major W. R. Price, moved down the South Canadian to assist him. On August 30 Miles encountered the Indians in force near the head of the Washita, and after a running fight, lasting several days, drove them out on the Staked plain, with a loss of several killed, besides a considerable portion of their horses and camp outfit. A few days later the supply train in charge of Captain Wyllis Lyman, Fifth infantry, was attacked near the head of the Washita. The men corralled the wagons, and defended themselves for several days until relief arrived from Fort Supply. On September 12 the detachment under Major Price had a severe encounter with a large force of Indians between Sweetwater creek and the Washita, on the eastern boundary of the Panhandle, but finally repulsed them, pursuing them several miles. The assailants were supposed to have been the Kiowa who had recently stampeded from the Wichita agency (see the calendar 1874-75; also _Record, 4_; _War, 3_).

SEVENTEENTH ANNUAL REPORT PL. LXIII

OUTSIDE OF SET-T'AIÑTE'S SHIELD]

On September 26 and 27, 1874, Colonel (afterward General) Ranald S. Mackenzie, Fourth cavalry (_Mángomhéñte_), "No index-finger," on account of the loss of that finger), whom the Comanche already knew to their sorrow, with a detachment of his regiment, after repelling two attacks, surprised a large body of Cheyenne and their allies in a canyon near Red river, Texas, destroying over a hundred tipis and capturing their entire camp outfit, with over fourteen hundred horses and mules. This was the severest blow the Indians had yet received. On October 9, Colonel George P. Buell, Eleventh infantry, struck and destroyed a large Kiowa camp on the Salt fork of Red river, and eight days later Captain Adna R. Chaffee, Sixth cavalry, surprised and destroyed another camp north of the Washita, the Indians fleeing without attempting a defense (_Record, 5_).

As a result of these successive losses the Indians became discouraged, and early in October the Comanche sent messengers asking permission to come into the agency. Permission being given, Täbinä´naka, White-wolf, and Red-food, with their people, started in and were met on Elk creek by a detachment from Fort Sill, under Major G. W. Schofield, who received their surrender and brought them in to the fort. Others came in a few days later and surrendered, making in all about four hundred Indians with about two thousand horses. Other Comanche and Kiowa in small parties continued to come in, the men being imprisoned under guard as fast as they arrived. Big-bow was allowed to go back to induce the Kiowa to come in, and was successful, returning in February, 1875, with Lone-wolf, Red-otter (_Apeñ-gúădal_), Swan (_Tsä´dal-t'aiñ_), Dohásän, and Poor-buffalo, and their people, who were met on their way in by the interpreter, Philip McCusker, and some friendly Comanche, to whom they surrendered their arms and horses. Poor-buffalo and his band had been enrolled among the friendlies, but had fled at the time of the agency fight. This left only a few of the Kiowa out, and these also came in soon after. In the meantime small bodies of Cheyenne were coming in and surrendering at their agency, but the main body still remained out (_Report, 47_; _Record, 6_).

On November 6 a small detachment of the Eighth cavalry under Lieutenant H. J. Farnsworth had a fight with about a hundred of the Cheyenne on McClellan creek, Texas, in which several were killed and wounded on both sides. Two days later Lieutenant Frank D. Baldwin, with some of the Fifth infantry and Sixth cavalry, attacked a camp of Cheyenne near the same place and rescued two little white girls named Germaine, who had been captured more than a year before. The pursuit was continued by another detachment under Captain Charles D. Viele, Tenth cavalry. On November 28 Captain Charles A. Hartwell, Eighth cavalry, again encountered and defeated the Cheyenne on Muster creek, Texas. Several other skirmishes occurred during the month, in each of which the Indians--chiefly Cheyenne--were the losers, and on the 28th of December Captain A. B. Keyes, of the Tenth cavalry, succeeded in capturing, on the North Canadian, an entire band of that tribe, with all their ponies, after having followed them 80 miles. Most of the operations during October and November were by troops from Fort Sill under command of Lieutenant-Colonel John W. Davidson, Tenth cavalry, commanding officer of the post (_Record, 7_).

SURRENDER OF THE CHEYENNE

The campaign was vigorously prosecuted during the winter and into the spring of 1875. The forces engaged consisted of eight troops of the Sixth cavalry under Majors Charles E. Compton and James Biddle, four troops of the Eighth cavalry under Major Price, and four companies of the Fifth infantry, the whole under the immediate command of Colonel (now Major-General) Nelson A. Miles. During this period the troops were constantly engaged in scouting over the territory involved, keeping the Indians so constantly on the move that they were unable to lay in any stock of provisions. This active work was continued by the troops upon the exposed and barren plains of that region during a winter of unprecedented severity, and as the season advanced, the difficulty of supplying the necessary forage and subsistence increased so that no little hardship and privation resulted, but the troops bore everything with fortitude and without complaint. By extraordinary effort enough supplies reached the troops to enable them to remain in the field until their work was done, and at length, early in March, 1875, the southern Cheyennes, completely broken down, gave up the contest, and under their principal chief, Stone-calf, the whole body of that tribe, with a trifling exception, surrendered themselves as prisoners of war. At the same time they restored the two elder captive Germaine girls. They gave up also their horses, bows and arrows, with some guns, but secretly hid most of their valuable firearms (_Record, 8_).

The main body of the Cheyenne surrendered to Lieutenant-Colonel Thomas H. Neil, Sixth cavalry, near the agency (Darlington), on March 6, 1875, and were at once disarmed and placed under guard, their ponies being confiscated and sold. Their agent says:

A more wretched and poverty-stricken community than these people
presented after they were placed in the prison camp it would be
difficult to imagine. Bereft of lodges and the most ordinary
cooking apparatus; with no ponies nor other means of transportation
for food or water; half starved and with scarcely anything that
could be called clothing, they were truly objects of pity; and for
the first time the Cheyenne seemed to realize the power of the
government and their own inability to cope successfully therewith
(_Report, 48_).

On the 27th of April they were formally transferred from the charge of the military to that of the agent and declared to be again at peace with the government. Throughout this whole period the Arapaho camped near the agency, in spite of short rations and all the other difficulties of their position, had maintained untarnished their treaty obligations.

PRISONERS SENT TO FLORIDA

It had been determined, on the surrender of the hostiles, to select some of the most prominent leaders from each tribe concerned for a term of confinement at some military prison in the east. Accordingly thirty-three of the Cheyenne were selected, with two Arapaho, who, though not concerned in the outbreak, had been guilty in other ways. Among the Cheyenne selected was one woman, who was identified as having participated in the murder of the Germaine family. While ironing the prisoners on April 6, a young warrior named Black-horse, stung by the taunts of the women, kicked over the blacksmith and attempted to escape, but was immediately shot down by the guard. The Cheyenne at once attacked the guard with guns and arrows. A troop of cavalry was quickly ordered up from Fort Reno, 2 miles away, when the Cheyenne fled to the sandhills on the river bank across from the agency, where they had secreted a quantity of firearms and ammunition, and, digging pits in the sand, opened fire on the troops. A severe engagement ensued, the Indians holding their position until dark, several being killed or wounded on each side. During the night they fled, and when daylight came nothing remained of the prison camp but a few worn-out tipis. Most of the Indians soon afterward surrendered; but a band of about sixty, including the murderers of the Germaine family, attempted to escape to the Dakota country, and had made their way to the vicinity of Fort Wallace, Kansas, when they were intercepted by a detachment under Lieutenant A. Henley, Sixth cavalry, who cut off about half of them from the rest. On their refusal to surrender, he attacked them and killed nineteen, captured over one hundred and twenty-five ponies, and burned their camp, with the loss of two soldiers killed. The remainder escaped to the northward. The thirty-five Cheyenne and Arapaho prisoners selected for imprisonment were sent to Fort Marion, near St Augustine, Florida (_Record, 9_; _Report, 49_).

THE GERMAINE FAMILY

The Germaine girls referred to were part of a family of that name who had been attacked by the Cheyenne at their home on Smoky Hill river. Kansas, on September 13, 1874. The father, mother, brother, and one sister were killed, and four other sisters carried off, two of whom were young women. On November 8, 1874, the two little girls, aged five and seven, were rescued by Lieutenant Baldwin, as already noted, in an encounter on the edge of the Panhandle. The two elder sisters were held until the Cheyenne under Stone-calf surrendered, after having been prisoners nearly seven months, during which time they had suffered all the horrors of Indian captivity. General Miles became the guardian of all four, a comfortable home was provided for them at Fort Leavenworth, and Congress authorized the stoppage of an amount sufficient for the support of the children from the annuities of their captors, the southern Cheyenne. A woman identified by them as having taken part in the murder was sent with the other prisoners to Florida (_Record, 10_; _Report, 50_).

Atrocities were, however, not confined to one side. In April, 1875, a party of Texans attacked six Comanche, killing four men and a woman, only one man escaping. The dead Indians, including the woman, were beheaded, and the heads carried to the nearest town, where they were said to have been preserved in alcohol (_Report, 51_).

SURRENDER OF THE COMANCHE

In response to overtures made through scouts Stilwell and Kilmartin, another party of Comanche, numbering nearly two hundred, partly Kwáhadi, came into Fort Sill in April and surrendered to Colonel (General) R. S. Mackenzie, who had succeeded Colonel Davidson in command of the post, delivering up their arms and over seven hundred horses and mules. Soon afterward Mackenzie sent another message to the Kwáhadi Comanche, Quanah's band, through Dr J. J. Sturm, an experienced frontiersman. He found them near the head of Red river and succeeded in persuading them to return with him to Fort Sill, where they arrived on June 2, 1875, and surrendered their arms and over fifteen hundred head of stock. The band numbered over four hundred, including a few Apache. These were practically the last of the hostiles, and thus the outbreak came to a close about a year after it had begun. Although the Indians had become impoverished by loss of stock and camp equipage, their loss in killed was very small. Only about twenty were captured, the remainder having surrendered voluntarily (_Report, 52_).

About thirty-five hundred horses and mules had been surrendered by the Kiowa and Comanche when they came in. Of these nearly eight hundred were shot, one hundred were given to the Tonkawa scouts, several hundred more were given to the military scouts or were stolen, some were returned to their owners, and about sixteen hundred were sold for the benefit of the Indians, realizing about $22,000, which Colonel Mackenzie decided to invest in sheep and goats, with the intention of converting them into pastoral tribes like the Navaho (see the calendar, 1875-76). The first horses surrendered had been shot before this economic idea occurred to anyone. In addition to their losses by the surrender, about two thousand horses and mules had been stolen by Texas horse thieves from the friendly Indians camped near the agency (_Report, 53_).

PROPOSITION TO DEPORT HOSTILE TRIBES

As a means of rendering the late hostiles forever harmless, and compelling them to give up their nomadic hunting life and settle down to earn their own living, it was proposed to deport several thousands of them, practically about all of the Cheyenne, Comanche, and Kiowa tribes, to a remote district, where they were to be disarmed, dismounted, and compelled to work in return for the supplies to be furnished by the government. Congress having appropriated funds for the purpose, arrangements were made with the Quapaw in April, 1875, by special agent Major C. F. Larrabee for the purchase of a portion of their reservation in the northeastern corner of Indian Territory. Preparations were commenced for their removal, but in consequence of an adverse report made by the commissioner appointed to remove them, the plan was abandoned (_Report, 54_).

As had been done in the case of the Cheyenne and Arapaho, a number of the Kiowa and Comanche were selected from among the late hostiles and sent about the first of May, 1875, to join their predecessors in military confinement at Fort Marion, Florida. It is somewhat of a coincidence that the exiled Apache of Geronimo's band who were removed from Arizona as prisoners of war in 1886 to the same Fort Marion are now located at Fort Sill, upon the Kiowa reservation, to which, point they were brought, in September, 1894, after a temporary sojourn at Mount Vernon Barracks, Alabama. Nine Comanche and twenty-six Kiowa were selected, making, with the Cheyenne and Arapaho, a total of seventy prisoners sent to Florida. Of the Kiowa the most prominent were Lone-wolf, Swan, Woman-heart, and White-horse, the last named being selected on account of his previous record as a notorious raider, although he had been enrolled with the friendlies during the outbreak (_Report, 55_). It was of course the intention to select for punishment those who had been most conspicuous or guilty in the outbreak, but the selection being left principally to Kickingbird, that chief, with a natural desire to shield his friends, picked out only a few of the prominent leaders, making up the quota with Mexican captives and young men of no great reputation. Following is the list of Florida prisoners from the Kiowa tribe, as furnished by the Indians:

1. _Gui-pägo_, "Lone-wolf," head chief and adopted father of the present head chief of the same name.

2. _Mäñyí-ten_, "Woman-heart," a chief and signer of the Medicine Lodge treaty.

3. _Tseñ-t'áñte_, "White-horse," a chief.

4. _T'ené'taide_, "Bird-chief," a chief.

5. _Tsädal-t'aiñ_, "White-goose," i. e. "Swan," a chief.

6. _Paä´ti_, "Buffalo-bull's-entrails," a chief.

7. _Mamä´nte_, "Walking-above," alias _Dahä´ti_, "Medicine-man," a chief and noted medicine man--died in Florida.

8. _Gui-bótte_, "Wolf-stomach"--died in Florida.

9. _É'pea_, "We-(they)-are-afraid-of-him"--died in Florida.

10. _Gobe_, "Wild-horse."

11. _Zon-k'ía_, "Tooth-man," alias _Kíñasáhe-k'ia_, "Green-shield-man"--died in Florida.(?)

12. _Etälyidónmo_, "He-(they?)-hunts-for-boys."

13. _Máñ-kopédal_, "Flat-nose"--dead.

14. _Set-mänte_, "Bear-above," or "Sky-bear"--dead.

15. _T'enépíabi_, "Humming-bird"--still living; now a policeman.

16. _Woháte_, "Cow" (_jargon_)--still living.

17. _Pä´da-i_, "Twin"--still living.

18. ---- ("Double-vision"--Report, 56).

19. _P´ódal-â´dalte_, "Snake-head," alias _Zoñtam_, "Hole-bite" (Paul Zotom)--still living.

20. _Set-k´opte_, "Mountain-bear" (Paul Saitkopeta)--still living.

21. _Belo_ (i. e., _Pedro_)--a Carrizo Indian captive from Mexico, still living.

22. _Bíako_ (Viejo?)--a Mexican captive, still living.

23. _Päli_ (Valdez?)--a Mexican captive, still living.

24. _Añgáite_, "Ankle"--a Mexican captive, still living.

25. _Bóloi_--a Mexican captive, still living.

26. _Goho_, "Kick"--a Mexican captive, still living.

It is notable, as showing the comparative vitality of the races under new conditions, that of the twenty Indians on the list only five are still alive, and one of these is dying of slow consumption, while all of the six Mexican captives are still in vigorous health. Of the twenty Kiowa and Comanche who signed the treaty of 1867 only two were alive in 1896.

The prisoners while in Florida were merely kept under surveillance and were not subjected to close confinement. Philanthropic white people took an interest in them, especially in the younger ones, and undertook to give them rudimentary instruction in civilization and Christianity. When they were finally released in May, 1878, a number of the young men consented to remain a few years longer in the east to acquire an education, among whom were eight of the Kiowa. Those who were not taken into private families were placed in the Normal Institute at Hampton, Virginia, originally established for the education of negroes. Soon after, fifty other young Indians were assembled at Hampton, which thus became also an Indian school. The success of this experiment led to the establishment of the Indian school at Carlisle, Pennsylvania, in 1879 (_Report, 57_).

Several of the young Kiowa were received in refined and philanthropic families in the north, with the purpose of educating them to be missionaries among their people on their return. One of these, Paul Zotom (Zoñtam), was regularly ordained as a deacon in the Episcopal church. (_Report, 58_). He returned in the summer of 1881, but has sadly fallen from grace. Another, Paul Saitkopeta (Setk'opte), after similar careful training in a refined family with the same purpose in view, returned a year later nearly dead from consumption contracted in the east, and although of more manly character than Zotom is now almost helpless for any practical purpose, being a confirmed invalid, and has reverted to many of the Indian customs. Setk'opte is a Kiowa by adoption only, being the son of a Cheyenne chief by a Pawnee captive woman.

KICKING-BIRD

The noted chief, T'ené-angópte, "Kicking-bird," who had been so long a leader of the peace element among his people, died suddenly on May 5, 1875. It was suspected at the time, and is still believed by some of the tribe, that he had been poisoned by his enemies of the war party, but although the matter was investigated it could not be proven. Like so many others of the Kiowa, he was of mixed origin, his paternal grandfather having been a Crow captive taken when a boy and adopted into the tribe. Although a young man, he had a commanding influence among his people, and on the failure of the war party under Lone-wolf became recognized as the principal chief of the Kiowa. An untaught savage, he was yet a man of fine native ability and thoroughly versed in the traditions and ceremonials of his people. Recognizing early the inevitable changes consequent upon the advent of the white man, he deliberately abandoned the warpath and addressed himself to the task of preparing his people to meet the new conditions. From that time forward his voice and example were always on the side of peace and civilization. By this course he drew upon himself the hatred of the conservatives and the war party, who denounced him as a coward and a traitor, charges which he met and refuted in characteristic fashion. When the question of peace or war came to a final issue in 1874, his powerful influence held more than two-thirds of the Kiowa from the warpath, and by his exertions afterward he secured the best possible terms for the defeated hostiles. It was by his invitation and assistance that Battey organized the first school in the tribe in 1873. His last counsel to his people was to remain at peace with everybody and to follow the advice of their teachers, and he declared that he was dying "holding on to the white man's hand." At the request of his family, Agent Haworth took charge of his body and gave it Christian burial, this being the first instance of the kind in the history of the tribe (_Report, 59_; _Battey, 11_).

His long-continued attachment to the whites at one time so far
brought him into disrepute with his tribe that they charged his
friendship to cowardice, called him a woman, and refused to listen
to his counsels. Finding his influence in the tribe nearly gone, he
raised a force, conducted a raid into Texas, and had a severe
engagement with the white soldiers, where he led his men with such
ability and coolness as to come off victorious and win a testimony
of respect from the commander of his enemy's forces. On his return
home he again advocated peace with the whites, and has steadily
continued to do so from that time to the present. The tribe,
thoroughly convinced of his bravery, no longer attribute his desire
for peace to cowardice, and listen to his eloquent arguments, in
most cases yielding to his counsels; so that he really stands at
the head of all those Kiowa who are disposed to live peaceably, as
Lone-wolf does at the head of those occupying a less friendly
position (_Battey, 12_).

Another characteristic incident is recorded by Battey. Shortly before the outbreak some trouble occurred between Kicking-bird and the chiefs disposed to hostility, who accused him of having lied about them. A meeting was arranged at the agency to talk it over, and as the Indians were greatly excited some trouble was anticipated. When, the Kiowa began to arrive, each as he entered the office and seated himself strung his bow and placed it where it could be instantly seized for action, put his quiver of arrows in convenient position, also placing three or four arrows across his lap, loosened his revolver, and turned the handle ready for grasping, while many of them trembled with excitement. When the room was nearly filled, Kicking-bird, accompanied only by his brother and another friend, rode up coolly, as if unaware of what might be going on inside. Securing their ponies, they entered the office, Kicking-bird in advance. Looking around the circle, he took in the situation at once, and seating themselves, he and his companions coolly proceeded to place their bows, arrows, and revolvers in the same position for convenient use if necessary. Then addressing the agent, Kicking-bird informed him of the charges against himself (Kicking-bird), and called upon him to keep back nothing that he had told him, but to tell his people his whole talk (_Battey, 13_).

CHANGED CONDITIONS

With the close of the outbreak and the subsequent readjustment of affairs came a great change in the condition of the Kiowa and their confederated tribes. The old chiefs who had so often led them on the warpath were dead or in prison; their horses, which to prairie warriors were almost as essential as the bow or rifle, had been taken from them, together with their weapons; military posts and garrisons had been established in their midst and the chain of white settlements had been drawn closer around them; their old allies, the Cheyenne, had been rendered powerless to help them, and, more than all, their unfailing commissary, the buffalo, had practically disappeared. They felt that they were powerless in the hands of the stronger race, and with a deep sigh of regret for their vanished sovereignty they literally put their hands to the plow and endeavored in their weak fashion to follow the white man's road. The warriors, realizing that their time was too short to learn new ways, were anxious to see their children prepared to meet the changed conditions, and in consequence the schools were soon crowded, some of the chiefs even assisting the teachers in the work of organizing. Henceforth we find them trying to follow the new path with patient resignation, in spite of difficulties and frequent neglect, with only occasional weak ebullitions of the old fighting temper when aroused by some particularly aggravated grievance.

EPIDEMICS OF MEASLES AND FEVER IN 1877--FIRST HOUSES BUILT

In 1877 an epidemic of measles in the tribe carried off a large number of children. It was followed immediately afterward by an outbreak of fever. In the fall of the same year the government, through agent Haworth, built a number of houses for the prominent chiefs, these being the first Indian houses on the reservation (see the calendar). In accordance with a new plan of employing Indians at agencies, a police force of about thirty natives was organized in 1878. The result in this as in all other cases has been eminently satisfactory (_Report, 60_).

AGENCY REMOVED TO ANADARKO--THE LAST OF THE BUFFALO

For years Indians and agents alike had complained of the location of the agency at Fort Sill. In consequence of repeated representations of the matter, it was removed toward the close of 1879 to Anadarko on the Washita and consolidated with the Wichita agency at that point, where it still remains (_Report, 61_). As a result, the Kiowa, who had previously been together in a single camp on Cache creek below the fort, now began to scatter and take up individual farms along the Washita and on the creeks north of Mount Scott. This year may be taken as the date of the disappearance of the buffalo from the Kiowa country, the Indians during the summer of 1879 being reduced to the necessity of killing and eating their ponies to keep from starving, in consequence of the almost total failure of their annual hunt (see the calendar). Thereafter the appearance of even a single buffalo was a rare event.

SEVENTEENTH ANNUAL REPORT, PL. LXIV

PHOTO BY SOULE, ABOUT 1870

PHOTOS BY JACKSON, 1872

SET-ĬMKÍA OR STUMBLING-BEAR (PUSHING-BEAR)]

In the same year died Lone-wolf, the principal chief and leader of the war element in the late outbreak. Dohásän, Set-ängya, and Set-t'aiñte being already gone, his death may be said to mark the end of the war history of the Kiowa. Shortly after his return from Florida he had conferred his name and succession upon the present bearer of the name, who had been the comrade of his son, killed in Texas, although not related by blood. The succession is now disputed by Ä´piatañ, the nephew of the first Lone-wolf.

THREATENED OUTBREAK INSTIGATED BY DÁTEKÂÑ

In June of 1881 there was considerable excitement caused by threats of an outbreak by the Kiowa on account of dissatisfaction with the rations. Their attitude became so threatening that the more peaceable Wichita and associated tribes became alarmed, and troops were sent from Fort Sill to prevent trouble, which had the effect of quieting the unrest (_Report, 62_). It is possible that the Kiowa were instigated to this course by Dátekâñ, who soon afterward began preaching the return of the buffalo and the old Indian life (see the calendar, 1882).

EPIDEMIC OF 1882--BEGINNING OF CHURCH WORK

In the fall of 1882 the tribe suffered from an epidemic of whooping cough and measles (_Report, 63_). In 1883 the first church was built at the agency by Reverend J. B. Wicks of the Episcopal church, who had been conducting missionary work among the associated tribes for about two years previously. It was built and supported, however, by the Wichita and affiliated tribes, the Kiowa and Apache as yet taking little interest in such matters (_Report, 64_). The work was abandoned shortly after and not resumed until 1887, when the Methodists entered the field, followed later by the Presbyterians, Baptists, and Catholics.

LEASING OF GRASS LANDS

For some time various agents had called attention to the fact that the Indians had a large surplus of valuable grass lands, which might be made to yield them a considerable income if leased to cattlemen. The suggestion being approved by the department, an arrangement was made with several large cattle firms. The first money payment to the Indians under this agreement was made in the summer of 1885, but only to the Comanche, as the Kiowa and Apache for a year longer refused to accept the money, believing this to be a scheme to deprive them of their lands. There is no official notice of this at the time, for the reason that the arrangement was at first only a matter of tolerance and mutual agreement between the Indians and cattlemen, without formal official recognition or responsibility for several years afterward.

PÁ-IÑGYA, THE MEDICINE-MAN AND PROPHET

In the spring of 1887 a prophet named Pá-iñgya, "In-the-middle," revived the doctrine which had been taught five years before by Dátekâñ of the speedy return of the buffalo and the revival of the old Indian life, adding the usual accompaniments of invulnerability for his followers and the destruction of the whites and unbelieving Indians by fire and whirlwind. He claimed also the power to resurrect the dead and to destroy his enemies with a glance as by a lightning stroke. His preaching aroused great excitement among the Kiowa, and nearly the entire tribe was soon enrolled among his adherents, including every prominent chief except Stumbling-bear and Sun-boy. He established headquarters on Elk creek, at the extreme western end of the reservation, to which all his followers repaired. Here, by the friction of a stick upon a block of wood, he kindled a sacred fire, from which the devotees took brands to light and warm their tipis, being commanded to throw away the white man's matches or flint and steel, together with the white man's dress and weapons. As the day appointed for the final cataclysm approached, the Indians took their children from the schools at the agency in order that they might escape the destruction which was soon to overwhelm the intrusive race, and left in a body for the rendezvous on Elk creek. The movement alarmed the whites, who saw that there was trouble brewing, but could get no explanation of the reason. In anticipation of an outbreak, the agent, Captain Hall, summoned the troops to his assistance. With a small escort he visited the prophet's camp, and through the medium of Stumbling-bear invited the chiefs to a conference, with the result that the Kiowa agreed to return to their homes and await developments. As the time came and went without supernatural event, they became satisfied that the prophecy was a delusion, and the excitement died out. Pá-iñgya still lives, and when the messiah revelation spread among the southern tribes a few years later he hailed it as the delayed fulfillment of his own prophecy (see the calendar).

INDIAN COURT ESTABLISHED

As a practical step toward educating the Indians in civilized forms of self-government and to save the time consumed by the agent and other officials in trivial concerns, an Indian court consisting of three judges was organized upon the reservation in 1888 for the trial of minor offenses and questions, the first judges appointed being Quanah, Lone-wolf, and Tawákoni Jim, head chiefs respectively of the Comanche, Kiowa, and Wichita (_Report, 65_). This court is still in successful operation.

SEVENTEENTH ANNUAL REPORT PL. LXV

PHOTOS BY JACKSON; 1872

PAÍ-TÄLYÍ OR SUN-BOY]

INTERTRIBAL COUNCIL OF 1888

The questions of railroads through the reservations, intrusions, allotments, and the ultimate opening of Indian Territory to white settlement, had now assumed such proportions that the civilized tribes had become alarmed and had called an intertribal council to debate measures to meet the emergency. The council met at Fort Gibson, in the Cherokee nation, in June, 1888, with representatives of about twenty tribes in attendance. Although recognizing civilization as their ultimate destiny, they were strongly opposed to any change in the tribal holding of their lands, and the sentiment was practically unanimous against allotment or any disturbance of the existing tribal system. The delegates and speakers from the Kiowa and associated tribes were Täbinä´naka and White-wolf for the Comanche, Big-tree for the Kiowa. White-man for the Apache, and Caddo Jake for the Caddo, Wichita, and smaller bands (_Report, 66_).

DEATH OF SUN-BOY--THE LAST SUN DANCE

In the fall of 1888 died Pai´-tälyi´, "Sun-boy," one of the last of the prominent chiefs of the old days of the buffalo hunt and the warpath (see the calendar). The summer of 1890 is notable for the last sun dance (_k`adó_) undertaken by the tribe. On this occasion the agent, making objection to the ceremony, which the Indians refused to abandon, ordered out the troops from Fort Sill to prevent it. On their arrival, although the Kiowa were at first disposed to resistance, upon the advice of Stumbling-bear and some other of the cooler heads, they finally dispersed to their homes, leaving the unfinished medicine lodge standing (see the calendar).

GHOST DANCE INAUGURATED--ÄPIATAÑ'S JOURNEY IN 1890

In the fall of 1890 Sitting-bull (Hänä´chä-thíak), an Arapaho, came and inaugurated the ghost dance among the Kiowa. As this subject is treated at length in the author's work on "The Ghost-dance Religion," in the Fourteenth Annual Report of the Bureau of Ethnology, it need only be mentioned here. Like all the neighboring tribes except the Comanche, the Kiowa went heart and soul into the new religion, which was in line with the previous prophecies of Dátekâñ and Pá-iñgya. A few months later they sent Ä´piatañ, "Wooden-lance," a prominent young man of the tribe, to find the messiah and investigate and report upon his doctrine. On his return in the following spring he denounced the new teacher as an impostor, whereupon the Kiowa abandoned the dance. Within the last two years, however, they have revived the ghost-dance ceremonies with all the old-time vigor (see the calendar).

In the same winter, in January, 1891, three boys ran away from the government school at the agency in consequence of the harshness of a teacher, and a day or two later were found frozen to death in the mountains, having been overtaken by a blizzard while attempting to reach their homes. The affair naturally created intense excitement in the tribe and threats were made against the teacher who was responsible for the occurrence, but the matter finally quieted down without the necessity of calling on the troops (see the calendar).

ENLISTMENT OF INDIANS AS SOLDIERS

In March, 1891, the Secretary of War authorized the enlistment of an Indian contingent for each of the cavalry and infantry regiments serving in the west. In pursuance of this plan, a troop was enlisted from among the Kiowa, Comanche, and Apache tribes in the fall of 1891 and placed under the command of Lieutenant (now Captain) H. L. Scott, and designated as troop L, of the Seventh cavalry, then stationed at Fort Sill. Of this troop probably two-thirds were Kiowa and Apache. The experiment did not prove satisfactory, and all of the Indian companies have now been disbanded. The Kiowa troop maintained its existence longest, under Captain Scott, who was peculiarly fitted for the position by his intimate and sympathetic acquaintance with Indian habit and belief and his expert knowledge of the sign language. For this reason he has several times been selected by the War Department to investigate threatened troubles among the associated tribes, particularly during the critical period of the ghost dance, and has also been selected by the Indians themselves to represent their interests at Washington (see the calendar; also _War, 4_).

MEASLES EPIDEMIC OF 1892--GRASS LANDS LEASED

The year 1892 was signalized by several important events. Early in the spring an epidemic of measles broke out among the children in the Kiowa school. Instead of isolating and nursing the sick, the superintendent in charge sent the infected children home to their camps, thus spreading the disease broadcast, resulting in the death of about two hundred and twenty persons, nearly all children, among the Kiowa and Apache, or fifteen per cent of the entire number. The superintendent was soon afterward removed. This epidemic was the most terrible calamity that has befallen the tribe in many years. Every family lost relatives, and in addition to the large number of deaths thousands of dollars' worth of property, in the form of horses, wagons, blankets, etc, was destroyed at the graves in accordance with the Indian custom (see the calendar).

As by this time the Indians had learned that the leasing of their grass lands would be a substantial benefit to themselves, they held a joint council in the spring of the same year and authorized Quanah, Lone-wolf, and White-man, head chiefs of the three confederate tribes, to go as delegates to Washington, where they succeeded in negotiating leases for nearly all of their surplus grass lands for an aggregate annual rental of nearly $100,000. This money, with that received by the Indian soldiers, has been invested largely in houses and improved stock. Today probably half the Indians of the three tribes are owners of houses paid for with their own money (see the calendar).

COMMISSION FOR ALLOTMENT OF LANDS--PROTEST AGAINST DECISION

In the autumn of 1892 a commission, which had already concluded agreements with several other tribes, visited the Kiowa, Comanche, and Apache to negotiate with them for the distribution of individual allotments and the sale of the remainder of their reservation. As the terms of the Medicine Lodge treaty, under which they hold their present reservation, do not expire until August 25, 1898, the Indians were opposed to any change in the existing conditions, but by bringing strong pressure to bear upon them, an agreement was finally reached by which the reservation was to be thrown open immediately upon the ratification of the contract by Congress. On learning the true nature of the instrument, the Indians denounced the interpreter and demanded that their names be stricken from the paper. This being refused, they repudiated in council the action of the chiefs who had signed, and elected other representatives to go to Washington to protest against the whole proceeding. The delegates chosen were Ä´piatañ, already mentioned, Apache John (_Goñk'oñ_, "Stays-in-tipi") and Piänä´vonĭt, "Big-looking-glass," for the Kiowa, Apache, and Comanche, respectively, with Captain Scott, U. S. A., and Andres Martinez (_Ä´ndali_), an influential Mexican captive among the Kiowa, as interpreter. The delegation arrived in March, 1894, and made such representation of the matter that no action was taken upon the agreement, and it is still unratified.

PRESENT CONDITION--AGENTS IN CHARGE OF CONFEDERATE TRIBES

Realizing that a change is inevitable in the near future, the Indians are going to work, and with the aid of the money received for their grass lands invested in houses, cattle, and improved breed of horses, the opening of small farms, and the general educational work of the schools, there is a fair prospect that at the expiration of their present treaty in 1898 they will be able to meet the new conditions (see 52d Cong., 2d sess., Senate ex. doc. 17--Comanche, Kiowa, and Apache Agreement; 53d Cong., 2d sess., misc. doc. 102--Kiowa, Comanche, and Apache memorial).

Following are the names of the agents who have been in charge of the Kiowa, Apache, and Comanche since they were first brought upon the reservation in December, 1868. Of the earlier ones, Haworth (_Senpo-gúadal_, "Red-beard") is held in best remembrance:

1869--Laurie Tatum (Kiowa name, _Dän-pá-iñgya-t'á-i_, "Bald-head").

1873, April--J. N. Haworth (_Sénpo-gúadal_, "Red-beard").

1878, April--P. B. Hunt (_Tádalk`ia_, "Lean-man").

1885, September--J. Lee Hall (_K`ódal-gúadal_, "Red-neck").

1887, September--E. E. White, special agent (_T'áiñte_, "White").

1888, September--W. D. Myers (_Maiz_).

1889, October--Charles E. Adams (_Ädam_).

1891, December--George D. Day (_Ĭmasä´nmot_, "Grinning").

1893, June--Hugh G. Brown, captain Twelfth infantry.

1893, November--Maury Nichols, lieutenant Seventh infantry (_Dogúatal-taíde_, "Young Man Chief").

1894, October--W. H. Abell, special agent (_Pá-ehémgó`te_, "Lame-bull").

1894, November--Frank D. Baldwin, captain Fifth infantry.

SUMMARY OF PRINCIPAL EVENTS

The principal events in the history of the Kiowa may be summarized as follows:

1700 (about)--Migration from the mountains to the Yellowstone region.

1732--Mentioned in Spanish document of New Mexico.

1770 (about)--Massacre of the K'úato and expulsion from the Black Hills.

1790 (about)--Peace and alliance with the Comanche.

1805--First American mention; Kiowa then on North Platte.

1833--Massacre by the Osage and capture of the _taíme_.

1834--Dragoon expedition and first official intercourse with United States.

1837--First treaty, at Fort Gibson.

1839--Smallpox epidemic.

1849--Cholera epidemic.

1854--Defeat of plains tribes by the Sauk.

1864--General outbreak of plains tribes.

1866--Death of Dohásän.

1867--Medicine Lodge treaty; Kiowa agree to go on reservation.

1868--Battle of the Washita; Ute capture the _taíme_.

1869--Kiowa go upon present reservation.

1871--Setängya killed.

1872--First attempt to establish schools.

1874--Outbreak of Cheyenne, Comanche, and Kiowa.

1879--Practical disappearance of the buffalo.

1881--Dátekâñ's prophecy.

1886--First money for grass paid to Kiowa and Apache.

1887--Pá-iñgya's prophecy.

1890--Last sun dance; beginning of the ghost dance in the tribe.

1892--Measles epidemic; unratified agreement of land sale.

SOCIOLOGY OF THE KIOWA

ABSENCE OF THE CLAN SYSTEM

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, Oregon, or California, or any of the recognized Shoshonean stock with the exception of the Hopi. The Cheyenne and Sioux of the plains seem to know as little of it as do the Kiowa. Clark, in his "Indian Sign Language," says: "I cannot help feeling that Mr Morgan's careful study of the form of government of the Iroquois league colored his writings in regard to all other Indians. Certain it is that no trace now exists of such organization among many of the plains tribes." In another place he states that among the majority of the plains tribes, and perhaps the western Indians generally, judging from their laws of inheritance and marriage customs, the system never did exist (_Clark, 5_). Gatschet, in his great work on the Klamath language, declares that the Klamath Indians of Oregon are absolutely ignorant of the clan system, while Hale, in the "Iroquois Book of Rites," takes the ground that the system is simply an artificial invention, adopted for convenience and spreading from various local centers. In support of the idea that it is artificial rather than natural he points out the fact that it is not found among the Polynesian tribes, who are on about the same plane of development as our Indians (_Hale, 1_). In the United States the clan system seems to be found more particularly among the agricultural tribes.

LOCAL DIVISIONS

Before they were confined to the reservation the Kiowa were grouped into two general local divisions, known, respectively, as _T'ó-k`íñähyup_, "cold men" (i.e., men of the cold, or northern, country), and _Gwáhalégo_, from the Comanche name Kwáhadi or Kwáhari. These terms were practically equivalent to "northern" and "southern," the former ranging chiefly along Arkansas river and the Kansas frontier, while the latter, as the name indicates, associated more with the Kwáhadi Comanche of the region of the Staked plain. As they were merely temporary local designations and not proper band or gentile names, they have now ceased to be of any practical importance.

SUBTRIBES

The Kiowa have six recognized divisions or subtribes, including the Apache, who form a component part of the Kiowa tribal circle. The extinct K'úato formerly made a seventh, but their position in the circle is now forgotten. These divisions are not clans or gentes (social) based on marriage regulations, but subtribes (political), each division having had originally its own chief, subordinate to the recognized head chief of the tribe, with certain peculiarities of dialect and sometimes its special "medicine" or religious ceremonial. They may have been in the beginning distinct cognate tribes, with the exception of the Apache, which confederated at a later period for mutual assistance. The Comanche, although now allied with the Kiowa, have no part in their tribal organization or ceremonies.

THE CAMP CIRCLE

The names of the bands and their order in the camp circle on the occasion of all tribal gatherings are as follows:

1. _K`at'a_, "Biters," i. e., Arikara. This is the largest and most important division, occupying the first place in the camp circle, immediately south of the door or entrance. To it belonged Dohásän, the great chief who ruled the Kiowa for more than thirty years. To his family was assigned the hereditary duty of furnishing the buffalo for each annual sun dance. At present the K`at'a may be said to constitute the aristocracy of the tribe. The name is said not to indicate an admixture of Ree or Arikara blood, but simply a more intimate trading association with that tribe in early days. As this association was comparatively modern, the word may be a substitute for another name discarded, in accordance with a Kiowa custom, in consequence of the death of some noted individual of the same name. They are sometimes called _Gâ´i-K`at'a_, "Kiowa K`at'a," to distinguish them from the Arikara proper.

2. _Ko gúi_, "Elk." This band took the lead in war ceremonials. A`dáte, whose camp was surprised and destroyed by the Osage in 1833, was its chief. Set-t'aiñte and the first Big-bow also belonged to this band.

3. _Gâ´-igwû_, "Kiowa proper." This may have been the original nucleus of the Kiowa tribe, as the name would seem to imply. Although not numerous, they are held in much respect, are the keepers of the _taíme_, and have charge of the _K`ado Dó_, or priestly tipi, at the sundance ceremony. The western side of the circle properly belongs to them, but in consequence of their small number individuals of other bands sometimes camp with them.

4. _Kiñep_, "Big Shields." To them belonged the _gadómbitsóñhi_ image or idol, now lost, which was exposed in front of the _taíme_ image at the annual sun dance.

5. _Semät_, "Thieves," i. e., Apache. Although a distinct tribe, they have formed an integral part of the Kiowa tribal circle from the earliest traditionary period.

6. _Koñtä´lyui_, "Black Boys," or _Síndiyúi_, "Sindi's children." No reason is assigned for either of these names, which are about equally common, Sindi is the great mythic hero of the Kiowa. They are a small band, and occupy the last place in the circle.

7. _K'úato_ "Pulling Up." These were exterminated by the Dakota about 1780, as already related. They spoke a peculiar dialect of Kiowa. It is not now known what position they occupied in the tribal circle.

Clark mentions four of these divisions, under the names of Elk (_Kogúi_), Shield (_Kiñep_), Cut-Off (_K`at'a_), and Black (_Koñtälyui_), and adds, "some claim five, the Apache Kiowa band" (_Clark, 20_).

MILITARY ORGANIZATION--YÄ`´PÄHE WARRIORS

The Kiowa have an elaborate military organization, now fast becoming obsolete, known as _Yä´pähe_, "Warriors." A similar organization is found among most of the prairie tribes, and is commonly known to the whites as the Dog-soldier society, from an imperfect rendering of the name of one of the principal bands. The Kiowa organization consists of six orders, each having its own dance, songs, insignia, and duties. The members were first enrolled as boys among the "Rabbits," and were afterward promoted, according to merit or the necessities of war, in regular progression, to higher ranks. Only the bravest few, however, ever attained the highest order, that of the _Kâ-itséñko_. Almost every able-bodied man was enrolled. The orders, beginning with the lowest, are as follows:

1. _Polä´ñyup_ or _Tsä´ñyui_, "Rabbits." Boys above the age of eight or ten years, who were drilled in their future duties as warriors by certain old men. The step of their dance is intended to imitate the jumping of a rabbit.

2. _Ädaltóyui_ or _Téñbeyu´i_, "Young (wild) Sheep."

3. _Tseñtä´nmo_, "Horse Head-dresses." (?)

4. _Toñkóñko_, "Black Legs."

5. _T'äñpéko_, "Skunkberry People" or _Tséñ-â'dalka-i_, "Crazy Horses."

6. _Kâ´-itsénko_, "Real or Principal Dogs (?)." These were the picked men of the warriors and were limited to ten in number. According to the myth, their founder saw in a vision a body of warriors dressed and painted after the manner of the order, accompanied by a dog, which sang the song of the Kâ´-itséñko and commanded him, "You are a dog; make a noise like a dog and sing a dog song." Their peculiar insignia and obligations will be described in another place (see the calendar, summer 1846.)

Clark gives the names of the Kiowa orders as follows, omitting the Poläñyup: Raven Soldiers or Black Leggings (_Toñkoñko_); Sheep (_Ädaltóyui_); Feather Head (_Tseñtä´nmo_); Horse (_Kâ-itséñko_); Warclub (_T'äñpéko_). He adds, "The Kiowa Apache have only three bands, viz: 1st, Big Horse; 2d, Raven; 3d, Swift Fox" (_Clark, 6_).

At home the Yä`pähe acted as camp police and leaders in the tribal ceremonies; abroad they were the warriors and conductors of the hunt. Battey gives an illustration of the system as he once saw it in practical operation:

Being determined that none of their thoughtless young men should go
raiding in Texas and thereby bring trouble upon the tribe, the
Kiowas, immediately after the whole tribe got together on Pecon
creek, organized a military system, under the control of the war
chiefs, which was immediately put into operation. By this a strong
guard of their soldiers were continually watching day and night
while in camp to prevent any such enterprise from being undertaken.
In moving from place to place these soldiers marched on each side
of the main body, while a front guard went before and a rear guard
behind, thus preventing any from straggling.

Their buffalo hunts were conducted in the same military order. The
soldiers, going out first, surrounded a tract of country in which
were a large herd of buffalo, and no one might chase a buffalo past
this ring guard on pain of having his horse shot by the soldiers.
Within the ring hundreds of men on horseback were chasing and
shooting the huge creatures with revolvers or bows and arrows until
each had killed as many as his female attendants could skin and
take care of (_Battey, 14_).

HERALDIC SYSTEM

In connection with their military and social organization the Kiowa and Apache have a system of heraldry, which finds tangible expression in the painting and ornamentation of their shields and tipis. There were formerly about fifty shield patterns used in the two tribes, and all the warriors carrying shields of the same pattern constituted a close brotherhood, with similar war cries, body paint, and ceremonial taboos and regulations. Every prominent family also had its heraldic tipi, which occupied its fixed place in the tribal camp circle. Special taboos and rules belonged to the tipi as to the shield, and the right of hereditary descent was as nicely regulated as property ownership among the whites. This system of heraldry will form the subject of a future monograph.

NAME SYSTEM