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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/37633-0.txt b/37633-0.txt new file mode 100644 index 0000000..14c61fe --- /dev/null +++ b/37633-0.txt @@ -0,0 +1,1045 @@ +The Project Gutenberg EBook of Societies of the Kiowas, by Robert H Lowie + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Societies of the Kiowas + +Author: Robert H Lowie + +Release Date: October 5, 2011 [EBook #37633] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK SOCIETIES OF THE KIOWAS *** + + + + +Produced by Tor Martin Kristiansen, Katie Hernandez, Joseph +Cooper and the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + + + + + + + ANTHROPOLOGICAL PAPERS + OF + THE AMERICAN MUSEUM + OF NATURAL HISTORY + + VOL. XI, PART XI + + SOCIETIES OF THE KIOWA + + BY + ROBERT H. LOWIE + + NEW YORK + PUBLISHED BY ORDER OF THE TRUSTEES + 1916 + + + + + SOCIETIES OF THE KIOWA. + BY ROBERT H. LOWIE. + + + + +PREFACE. + + +Before summarizing the results of the investigation of Plains Indian +societies undertaken by the Department of Anthropology for a number of +years, it appeared desirable to secure data from the Kiowa respecting +certain theoretical points that had developed from a study of other +tribes. Though Mr. Mooney's printed Kiowa material seemed to decide +these questions implicitly, it seemed best to take a view of the subject +in the field from the particular vantage ground afforded by the +systematic survey of the region presented in this volume. For this +purpose I made a side trip to Anadarko, Oklahoma, in June, 1915. There I +had the good fortune of enlisting the services of Mr. Andres Martinez, a +Mexican who had been captured by the Apache while a boy, sold to the +Kiowa two years later, and who had lived a large portion of his life as +a Kiowa among Kiowa, marrying native women, entering some of the men's +societies, and so forth. Mr. Martinez became my main informant and acted +as my interpreter in questioning two full-blood Indians on doubtful +points. He also corrected several errors in his published biography,[1] +which he explained were due to his inadequate knowledge of English at +the time of its composition. + +It is obvious that several days' work, however intensive, cannot exhaust +such a topic as the military and related organizations of a Plains +tribe: all I attempted was to shed some light on the problems treated in +this series of papers. + +February, 1916. + + + + + +CONTENTS. + + + PAGE. + PREFACE 839 + INTRODUCTION 841 + MEN'S SOCIETIES 844 + RABBITS 844 + SHEPHERDS 845 + TSË`TĀ´NMÂ 846 + BLACK FEET 846 + BERRIES 847 + Q'Ō´I`TSË`ÑKO 847 + WOMEN'S SOCIETIES 849 + OTHER DANCES 850 + + + + +INTRODUCTION. + + +From Battey we learn that in the seventies of the last century the Kiowa +had a police organization designed to prevent the young men from going +on raids that might bring trouble upon the tribe. + + ... 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 away. + +A corresponding body regulated the buffalo hunt. + + 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.[2] + +Clark merely lists the names of five men's societies.[3] + +In Rev. Methvin's biography of my chief informant there is a brief +chapter on military societies,[4] but as these data were revised and +amplified in connection with my own inquiries, they need not be +summarized as there presented. + +Our principal sources on this subject, however, are Mr. Mooney's +statements.[5] These largely corroborate my own notes and will be +presented with them so far as they do not coincide. + +The older literature cited above does not in any way contradict the +general results I obtained independently, which may be summarized as +follows. + +In recent times the Kiowa had six men's societies and two women's +societies. There once existed in the time of one informant's +greatgrandfather an additional men's society, the qo´+itëm, "Kiowa's +Bone"(?). The members of this organization represented each a buffalo +bull, except for the leader, who (though also a man) represented a +buffalo cow. In a fight, if this leader stopped to stand his ground, all +the others were obliged to do the same, even at the risk of death. Thus +all of them were killed, and the people were afraid so that they no +longer kept up the organization. + +The six men's societies of recent times were: the Rabbits (fulā´nyu); +Shepherds (altō´yuhe); Rulers (?) of Horses (tsë`tā´nmâ); Berries[6] +(tá'ipëko); Black Feet (tuñk´uñqōt'); ? Horses (q'ō´i'tsë`ñko). Of these +the first-mentioned comprised all the little boys[7] in the tribe, while +the last society in the list is superior to the others in social +prestige, being composed exclusively of eminent warriors. The rest are +of the same rank. Mr. Mooney at one time believed that the Rabbits "were +afterward promoted, according to merit or the necessities of war, in +regular progression to higher ranks."[8] In a more recent statement, +however, he corroborates my own information that "the next four +societies ... were all of about equal rank, varying only according to +the merit or reputation of the officers at any particular time."[9] The +societies thus did not form a graded series in any sense. As a boy grew +up any one of the four coördinate societies might make him join. Some +men never advanced from the status of a Rabbit, for if a boy was not +considered the right sort he was not asked to join the adult men's +organizations. There were only a few individuals who were barred in this +way, however; every Indian man of any social standing became a member of +some society. Later some other society might induce him to change his +membership. If he was especially brave, he might be taken into the +q'ō´i'tsë`ñko. Except for the Rabbits, age had nothing to do with +membership, nor was membership purchased; further the societies did not +offer gifts to the individual sought as a member, thus differing from +the Crow societies. + +The societies met only during the period between a sun dance +announcement and the sun dance itself, but this interval differed +greatly in length, the announcement being sometimes made very soon after +the consummation of the preceding ceremony while at other times it was +only made immediately before the performance announced. During the +period defined the societies met very frequently, one member inviting +the others one day for a feast, and the rest following suit on other +days. The q'ō´i'tsë`ñko met less frequently than the rest. A man could +only belong to one society at a time (except in the case of the adult +leaders of the Rabbits). Since the Rabbits included all the young boys +in the tribe, they were very numerous. On the other hand, the +q'ō´i'tsëñko, owing to the special qualifications for membership, were +very few,--only ten according to Mr. Mooney and from fifteen to twenty +according to Martinez, while two Indians set the number at thirty. The +last-mentioned informants set the average membership of the other +organizations at forty or fifty, while Martinez's estimate is from +thirty to forty. + +There was no such rivalry between any two societies in times of war as +has been described for the Crow Indians (this volume, p. 174). Sometimes +at the time of the sun dance any two societies might engage in a +kicking-fight, the object of which was to teach the young Indians not to +run away from the enemy but to stand their ground and fight. This is +doubtless the performance referred to by Battey as coming after the +erection of the sun dance lodge:-- + + The soldiers of the tribe then had a frolic in and about it, + running and jumping, striking and kicking, throwing one another + down, stripping and tearing the clothes off each other.[10] + +Martinez knew of no instance of a man voluntarily leaving his society. A +father might give presents to poor Indians in honor of a boy who becomes +a Rabbit, but he would not take the initiative to get his son into his +own organization. + +The mutual-benefit feature that characterizes the Crow clubs does not +seem to have been prominent among the Kiowa. For example, when a man +bought the medicine privileges described by Methvin under the caption +"quo-dle-quoit,"[11] he was assisted by his relatives, but his society +had nothing to do with the procedure. + +At the time of the sun dance the medicineman appointed one of the +societies to get the sacred tree. Similarly, he would choose one of them +to act as police during the buffalo hunt. Their function in this +connection is called q'ī´at'ā´tu, which seems to mean "they can stop any +one." The offender who hunted individually instead of taking his place +with the rest lost the meat so secured, and if he resented this +punishment the police might shoot his horse or whip him. + +If a member absented himself from an evening session of his society +during the sun dance period, his associates would sing a song the next +day, hallooing and making a big noise at the end of the song. Then one +man would call aloud the delinquent's name, coupling it with that of his +mother-in-law and crying, "That is your wife!" Since the mother-in-law +taboo held sway among the Kiowa,[12] the object of the performance was +evidently to make the offender ashamed. + + + + + +MEN'S SOCIETIES. + +RABBITS.[13] + + +According to Mr. Mooney the Rabbit society embraced boys of the age of +about ten or twelve. Martinez was about ten years old when he joined, +but said that any boy belonged to the Rabbits when old enough to walk +freely. In his case the event occurred later because he only came to +live among the Kiowa at nine. There were two leaders, who were grown-up +men and stayed with the Rabbits as long as they lived. These also +belonged to some other organization, but their first duty was to the +Rabbits if a meeting of both organizations should be called at the same +time. Kō´tar and Ayáte were the leaders in Martinez's time. + +The Rabbits, generally, but not always, wore at the back of the head a +strip of elk hide with the hair and a feather standing erect. They wore +buckskin clothes and painted the face with different colors. All sang +while dancing. The leaders beat drums but also took part in the dance +sometimes. During one song three or four boys, or sometimes as many as +ten, got up to dance. After the dance the leaders told the Rabbits all +about their war deeds. If one leader died, the other nominated a +successor, and if the boys agreed all went to this man's place, seized +him and led him to their tipi. + +The day before a feast one of the leaders would ride about, announcing +that such-and-such a boy had invited the Rabbits for a dance and feast +the next day. + +In accordance with Mr. Mooney's statement that the boys of the society +"were drilled in their future duties as warriors by certain old men," +Martinez compares the Rabbit organization to a school. The leaders would +rise and say: "When I was young like you, I was a little Rabbit, when I +got older I went and stole horses, took scalps, etc." + +Martinez says that every once in a while nowadays he hears the father of +some sick child say, "If he recovers, I'll call the Rabbits together." +Then, if the child gets well, the father will entertain the boys with a +feast, and the Indians believe that the promise was the cause of the +recovery. In the old days the Indians used to do the same thing in +corresponding cases. + +The Rabbits jumped up and down without change of position, held up their +hands to the level of their ears, moving the hands, and at the same time +imitated the sound of rabbits: ts'ā, t's'ā! + +Martinez remained a Rabbit until he was about fifteen years old. + + +SHEPHERDS.[14] + + +When about fifteen years old, Martinez was sleeping in his tipi one +night when three young men entered. He gave them something to smoke, +they smoked and then told him they were there on business. "What is your +business?" My informant had already guessed what it was, for all his +visitors were members of the Shepherd society. Each of the Rabbits had a +special friend with whom he would dance. Martinez's comrade had already +been taken in by the Shepherds and wanted him to join likewise. There +was no reason for refusing, but even had he done so it would have been +of no avail since they were accustomed to take the boys by force. They +took Martinez at once to the Shepherds' meeting-place where the members +began to halloo and beat drums. He was at once joined by his comrade, +and the two danced together. + +The Shepherds danced differently from the Rabbits, moving slightly or +jumping up, and also moving both arms out at the level of the waist. No +sound was made while dancing. Big-bow and Ayáte (the Rabbit leader), +both famous warriors, were the leaders of the Shepherds for life. The +Shepherds had no badge, but wore feathers on the head. The two leaders +had as badges two flat sticks about the length of a man's arms, carved +with figures, with a pendant tsë´īta u´nta (=?) skin, and a +wrist-loop. These emblems were shared by the leaders of all the +coördinate societies. If one of the leaders rose and put the loop of his +stick round his wrist, all the members had to get up likewise and dance. +At the end of a song all the Shepherds sat down except one of the +leaders, who would tell of his exploits. For each deed recited the +drummers beat the drum once. Sometimes only one leader recited the +deeds, sometimes one after the other. Sometimes some other member would +follow with a recital of his own deeds. In the Shepherds, as in the +other coördinate societies, all ages from twelve up were represented. If +Martinez had so desired, he might have stayed with the Shepherds all his +life, but usually some other organization would take a desirable member. +After being adopted, my informant no longer joined the Rabbit feasts +but went to those of the Shepherds. All he had to do there was to learn +the songs and dances and obey his leaders. + +The following story is told. The Kiowa were once being pursued by the +enemy toward a mountain called Altō´yuhe. There one Kiowa, a Shepherd, +said: "I will not run any farther, I'll make a stand and defend my +people, even if I get killed." He acted accordingly, sang his song, and +was killed. The mountain was then called after the Shepherds, and the +society adopted his death song as a special song of theirs. The words +were about the following: "Now I am gone. I am going to leave you." +(i. e. "I will not run any more.") + + +TSË`TĀ´NMÂ.[15] + + +Martinez was about twenty when this society took him in. His comrade was +still a Shepherd, so Martinez sent for him and made him join also. There +were two leaders, one of whom marched in front, the other behind. This +seems to apply to all the societies. It did not matter which leader took +either of the two positions defined. Here, as in all the coördinate +societies, the leaders had two sticks of the type described for the +Shepherds, and called either after the skin pendant or qo'kū`qa´. There +were rattles and drums. Two or three members would dance to the music, +but if the leaders rose with their badges, all were obliged to rise and +dance. The leaders told about their deeds, then other members followed +suit. Martinez was satisfied with the Shepherds, but the tsë`tā´nmâ were +eager to get him, and had he refused to join they would have come for +him again and again. When getting an individual they went to his own, +not to his society's, tipi. The society that lost a member in the manner +described would not resent this in any way and might do likewise with +members of other societies. If the tsë`tā´nmâ got together now, Martinez +would have the right to join in their meeting. + + +BLACK FEET.[16] + + +These had drums but no rattles. The name did not refer to the Indian +tribe. There were two leaders. + +Charlie Fanto´ni was captured and taken away while young and not +returned to his people till very much later, so he was still a Rabbit +when he came back at about forty-three years of age. Then the Black +Feet took him in. One member called on him and told him he was sent to +take him to that society. He went in. He was made to get up and dance +four times with some other members, after which one leader told of his +deeds. After that Fanto´ni got up to dance whenever he felt like +it. A year ago this spring the Black Feet got together for a feast and +dance. Women were allowed to be there, but not members of other +societies. The Black Feet had a hooked stick called pobū´n, belonging to +one officer. It was wrapped with beaverskin, painted with different +colors, and tied with pairs of eagle feathers along the shaft and at the +tip of the crooked part. When a man had had the stick for a very long +time, he might feel like giving it to a young member of the +organization. Then the young man gave the owner good clothes and horses +in return. The people knew that a man accepting the pobū´n had to be a +brave man. When in battle, he would plant his stick in the ground and +thereafter would not flee unless it was taken out by someone else. + + +BERRIES.[17] + + +Every member had a rattle, originally of rawhide and of either spherical +or square shape, but later baking-powder cans were used. There were two +leaders with sticks. People of other societies might attend while they +recited their deeds. At the last part of their song the Berries, as well +as the tsëtā´nmâ, would raise their rattles aloft and shake them. + +The Berries had one arrow (zë´bo) as long as a spear. In recent times +Hā´ñguL made one because his grandfather had had one. Since he had it, +it came to belong to the Berry society. Only one man had it; if he died, +some other member would get a similar badge, the original being buried +with the owner. In battle the owner stuck it into the ground and then +was pledged to stand there unless released by some one else. The arrow +was decorated with reddened eagle feathers and the entire shaft was +painted red. + + +Q'Ō´I'TSË`ÑKO. + + +The exact meaning of this native term could not be ascertained. In his +lists Mr. Mooney renders it "Chief Dogs" and "Real or Principal +Dogs"[18](?). In his Kiowa glossary, however, he explains that:-- + + the name seems to mean "Kiowa horses" from _Gâ-i_ or _Kâ-i_ and + _tseñ_. Identical with the "horse" and "big horse," military orders + of the Kiowa and Kiowa Apache, respectively, as given by Clark.[19] + +Martinez, like Clark's informant, translated the word as "Horses" with +some additional honorific epithet, possibly connected with the office of +scout. A corresponding difficulty as to the meaning of society +designations has been noted among the Mandan (this volume, pp. 302, 306, +317). Comparison of the Kiowa society with the (Big) Dog societies of +other Plains tribes certainly seems to show that it is historically +connected with them. In further justification of Mr. Mooney's rendering +may be cited the origin myth obtained by him. According to this, the +founder experienced a vision of warriors equipped in the manner since +adopted by the society and accompanied by a dog, which told the +visionary that he, also being a dog, should make a noise like one and +sing a dog song. + +As already stated, members of this organization were expected to be +especially brave; accordingly, they enjoyed greater prestige than other +societies. In age they ranged from about 25 upward. Mr. Mooney's +positive statement that the membership was definitely limited to ten is +entitled to take precedence of my data since he doubtless had an +opportunity of securing a general consensus of opinion while I was only +able to interview three informants. Novices were not allowed to enter in +the unceremonious manner characteristic of the other societies: one of +the two leaders would approach the individual chosen with a pipe and +thus force him to join. If a member felt too old to go to war, he would +similarly put his pipe into the hand of a younger man, who was thus +obliged to become his successor in the organization. Mr. Mooney tells us +that in such a case the new member presented his predecessor with +blankets or other property. + +The distinctive badge of membership was a sash (q'ō´i'tsë`+ota), about +six inches wide and long enough to drag along the ground; it was made of +rawhide, buckskin, or red cloth. When these emblems became old, there +was a meeting for the purpose of making new ones, which took four or +five days. For his sash and other regalia each member had a medicine bag +from which they were only taken in war or when their dance was +performed. In a war it was a member's duty to sing the song of his +society, fasten his sash to the earth with a spear and thereafter to +stand his ground regardless of consequences; anyone who fled lost his +prestige and membership unless he had been released by some other man. +Mr. Mooney distinguishes three types of sash,--the leader's[20] emblem, +which was of elkskin colored black; three emblems of red cloth; and six +of elkskin dyed red.[21] He states further that a member might lend his +sash to another man, more particularly to a younger comrade, either in +camp or even on less important war expeditions, but on the more +important raids he was obliged to wear it himself lest he be regarded as +a coward. + +The ceremonial paint of this organization was red, which was used all +over the face and clothes, including the moccasins, and also on their +feathers. The leaders, unlike those of other societies, did not carry +flat sticks, but had reddened dewclaw rattles, the dewclaws being +attached to the handle of the rawhide sphere. Martinez declares that the +rawhide was obligatory, no modern equivalent being permitted.[22] In +addition to these instruments drums were used at a dance, and the +performers also blew eagle bone whistles, painted red. The dance step +was slow. + +In battle and during a dance the members used backward speech. For +example, they would say, "I am going to run away." "We do not want a +feast yet," when they meant the contrary. During a buffalo hunt they +might act as police like the other organizations. + + + + +WOMEN'S SOCIETIES. + + +There was an Old Women society (tsaLietsu`nyū´p) and a Bear society +(onnā´atema). The latter had very few members, only about ten or +eleven. Some members were old, some were young. A few women, including +Charlie Fanto´ni's grandmother, belonged to both. + +The Old Women were not all old, though none was young. There were about +thirty-five or forty of them. They selected their daughters or other +close kinswomen for successors; this also applies to the Bears. A woman +made a feast four times before becoming a member. The Old Women danced +round in a circle, and had a drum. In marching, one leader was in front, +another in the rear. The Bears merely imitated the motions of bears with +their hands. They did not allow any outsider to come in when they had a +dance. + +If a man started out for war he prayed to the Old Women, saying that if +he came back successful he should give them a feast. In fulfilling his +promise, he called the women, lit a pipe, presented it to them, and each +member smoked in turn, then prayed for the warrior's honor and long +life. Then the warriors brought water for the women, who drank it and +prayed again. Then the feast was brought, the war leader recited his +deeds, and then one of the leaders of the society cut a little piece of +meat, buried it in the ground and prayed, treating in the same way a +pinch or slice of every kind of food. Then they ate. + +This body is clearly described by Battey, who saw its members perform +for an hour or two in the afternoon during the preparatory arrangements +for a sun dance:-- + + The music consisted of singing and drumming, done by several old + women, who were squatted on the ground in a circle. The + dancers--old, gray-headed women, from sixty to eighty years of + age--performed in a circle around them for some time, finally + striking off upon a waddling run, one behind another; they formed a + circle, came back, and, doubling so as to bring two together, threw + their arms around each other's necks, and trudged around for some + time longer; then sat down, while a youngish man circulated the + pipe from which each in turn took two or three whiffs, and this + ceremony ended.[23] + + + + +OTHER DANCES. + + +The sun dance, of which several accounts are available,[24] falls +outside the scope of this volume. + +The grass dance was said to have been obtained from the Dakota about +fifteen years ago, but as Sitting-bull's name was mentioned in this +connection my informant seems to have erred by a decade and to have had +in mind the ghost dance, which the Kiowa first performed in 1890.[25] +Mr. Mooney mentions a dance resembling the Omaha dance, in which only +two men actually participate and adopt a child of another tribe during a +tribal visit.[26] + +In the buffalo dance (pon´qùEn) any of the societies might join. It +was a sort of war dance and they performed it only before setting out on +an expedition. War-bonnets were worn, and the participants carried +shields, spears, and arrows. They would recite their martial exploits. + +Of greater comparative interest is the gwudan´ke, War Singing. The +night before starting on a war expedition the whole company of warriors +assembled and any woman might join, but men only if they intended to go +along. They got a big buffalo rawhide, then all participants took hold +of it, and beat it with sticks, at the same time singing a war song and +marching through the entire camp. After they had passed through camp, +they halted to smoke, then continued the parade, possibly until +daylight. My informant stated that this performance was shared by the +Comanche. As a matter of fact I recorded it among this people,[27] as +well as in other tribes. Battey observed an apparently related +performance in connection with the sun dance, after the lodge had been +erected:-- + + In the afternoon, a party of a dozen or more warriors and braves + proceeded to the medicine house, followed by a large proportion of + the people of the encampment. They were highly painted, and wore + shirts only, with head-dresses of feathers which extended down the + backs to the ground, and were kept in their proper places by means + of an ornamented strap clasping the waist. Some of them had long + horns attached to their head-dresses. They were armed with lances + and revolvers, and carrying a couple of long poles mounted from end + to end with feathers, the one white and the other black. They also + bore shields highly ornamented with paint, feathers, and hair. + + They took their station upon the side opposite the entrance, the + musicians standing behind them. + + Many old women occupied a position to the right and near the + entrance, who set up a tremulous shrieking; the drums began to + beat, and the dance began, the party above described only + participating in it. + + They at first slowly advanced towards the central post, followed by + the musicians several of whom carried a side of raw hide (dried), + which was beaten upon with sticks, making about as much music as to + beat upon the sole of an old shoe, while the drums, the voices of + the women, and the rattling of pebbles in instruments of raw hide + filled out the choir. + + After slowly advancing nearly to the central post, they retired + backward, again advanced, a little farther than before; this was + repeated several times, each time advancing a little farther, until + they crowded upon the spectators, drew their revolvers, and + discharged them into the air. + + Soon after, the women rushed forward with a shrieking yell, threw + their blankets violently upon the ground, at the feet of the + retiring dancers, snatched them up with the same tremulous shriek + that had been before produced, and retired; which closed this part + of the entertainment. The ornamented shields used on this occasion + were afterwards hung up with the medicine.[28] + +When a war party returned with a scalp, there was rejoicing and the +women came to take part in the scalp dance. Both sexes might either go +round in a circle for this performance or face each other in rows. A +scalp was divided into four parts, each of which was put on a stick and +carried by one of the women. The dance was danced every day for about a +month, then the scalps were stowed away in medicine bags. + + +FOOTNOTES: + +[1] See Methvin. + +[2] Battey, 185-186. + +[3] Indian Sign Language, 355. + +[4] Methvin, 165-168. + +[5] Especially Mooney, (b), and in _Handbook_, article "Military +Societies." + +[6] Of red color when ripe and salty taste. + +[7] Methvin includes the girls also (p. 165), but according to Martinez +this is a mistake. + +[8] Mooney, (b), 229-230. + +[9] id., _Handbook_, I, p. 862. + +[10] Battey, 169. + +[11] Methvin, 70 et seq. + +[12] Methvin, 163. + +[13] Mr. Mooney, (b), pp. 230, 418, gives two synonymous native terms +for Rabbits, "polä´ñyup" and "tsäñyui," of which the former obviously +corresponds to my "fulā´nyu." + +[14] For his two synonymous native designations "ädaltóyui" +(corresponding to my "altō´yuhe") and "téñbeyu'i," Mr. Mooney gives the +translation, "Young Mountain Sheep." + +[15] Mr. Mooney translates "Horse Caps" (Headdresses); Martinez was +unable to give an accurate rendering, but gave me the idea of "Rulers of +Horses." + +[16] Mr. Mooney translates "Black Legs." + +[17] Mr. Mooney translates "Skunkberries," and gives another native name +rendered "Crazy Horses." + +[18] _Handbook_, I, 862; Mooney, (b), 230. + +[19] _ibid._, 409. + +[20] According to Mr. Mooney there was only one leader. + +[21] Mooney, (b), 285. + +[22] I was told that similar rattles were also used by the medicinemen +at a sun dance. + +[23] Battey, 168. + +[24] Battey, op. cit., 166-184; Mooney, (b), 240-244; Scott, 345-379. + +[25] Mooney, (b), 360. + +[26] ibid., 358. + +[27] This volume, 811, 820, 834. + +[28] Battey, 170-172. + + + + + + +End of Project Gutenberg's Societies of the Kiowas, by Robert H Lowie + +*** END OF THIS PROJECT GUTENBERG EBOOK SOCIETIES OF THE KIOWAS *** + +***** This file should be named 37633-0.txt or 37633-0.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/7/6/3/37633/ + +Produced by Tor Martin Kristiansen, Katie Hernandez, Joseph +Cooper and the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Societies of the Kiowas + +Author: Robert H Lowie + +Release Date: October 5, 2011 [EBook #37633] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SOCIETIES OF THE KIOWAS *** + + + + +Produced by Tor Martin Kristiansen, Katie Hernandez, Joseph +Cooper and the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + + + + + +<h1>ANTHROPOLOGICAL PAPERS</h1> +<h4>OF</h4> +<h1>THE AMERICAN MUSEUM +OF NATURAL HISTORY</h1> + +<h3><span class="smcap">Vol. XI, Part XI</span></h3> + +<h3>SOCIETIES OF THE KIOWA</h3> + +<h4>BY</h4> +<h3>ROBERT H. LOWIE</h3> + +<p class="center">NEW YORK +PUBLISHED BY ORDER OF THE TRUSTEES +1916 +</p> +<p><span class="pagenum"><a name="Page_837" id="Page_837">[837]</a></span></p> + + + + +<hr style="width: 65%;" /> +<h2>SOCIETIES OF THE KIOWA.</h2> + +<h3><span class="smcap">By Robert H. Lowie.</span></h3> +<p><span class="pagenum"><a name="Page_839" id="Page_839">[839]</a></span></p><p><span class="pagenum"><a name="Page_838" id="Page_838">[838]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2>PREFACE.</h2> + + +<p>Before summarizing the results of the investigation of Plains Indian +societies undertaken by the Department of Anthropology for a number of +years, it appeared desirable to secure data from the Kiowa respecting certain +theoretical points that had developed from a study of other tribes. Though +Mr. Mooney's printed Kiowa material seemed to decide these questions +implicitly, it seemed best to take a view of the subject in the field from the +particular vantage ground afforded by the systematic survey of the region +presented in this volume. For this purpose I made a side trip to Anadarko, +Oklahoma, in June, 1915. There I had the good fortune of enlisting the +services of Mr. Andres Martinez, a Mexican who had been captured by the +Apache while a boy, sold to the Kiowa two years later, and who had lived a +large portion of his life as a Kiowa among Kiowa, marrying native women, +entering some of the men's societies, and so forth. Mr. Martinez became +my main informant and acted as my interpreter in questioning two full-blood +Indians on doubtful points. He also corrected several errors in his +published biography,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> which he explained were due to his inadequate +knowledge of English at the time of its composition.</p> + +<p>It is obvious that several days' work, however intensive, cannot exhaust +such a topic as the military and related organizations of a Plains tribe: +all I attempted was to shed some light on the problems treated in this series +of papers.</p> + +<p> +February, 1916.<br /> +</p> +<p><span class="pagenum"><a name="Page_840" id="Page_840">[840]</a></span></p> + + +<hr style="width: 65%;" /> +<h2>CONTENTS.</h2> + +<div class="center"> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr><td align="left"> </td><td align="right"><span class="smcap">Page.</span></td></tr> +<tr><td align="left">PREFACE</td><td align="right"><a href="#Page_839">839</a></td></tr> +<tr><td align="left">INTRODUCTION</td><td align="right"><a href="#Page_841">841</a></td></tr> +<tr><td align="left">MEN'S SOCIETIES</td><td align="right"><a href="#Page_844">844</a></td></tr> +<tr><td align="left"><span style="margin-left: 2em;"><span class="smcap">Rabbits</span></span></td><td align='right'><a href="#Page_844">844</a></td></tr> +<tr><td align="left"><span style="margin-left: 2em;"><span class="smcap">Shepherds</span></span></td><td align='right'><a href="#Page_845">845</a></td></tr> +<tr><td align="left"><span style="margin-left: 2em;"><span class="smcap">Ts`tānm</span></span></td><td align='right'><a href="#Page_846">846</a></td></tr> +<tr><td align="left"><span style="margin-left: 2em;"><span class="smcap">Black Feet</span></span></td><td align='right'><a href="#Page_846">846</a></td></tr> +<tr><td align="left"><span style="margin-left: 2em;"><span class="smcap">Berries</span></span></td><td align='right'><a href="#Page_847">847</a></td></tr> +<tr><td align="left"><span style="margin-left: 2em;"><span class="smcap">Q'ōi`ts`ko</span></span></td><td align='right'><a href="#Page_847">847</a></td></tr> +<tr><td align="left">WOMEN'S SOCIETIES</td><td align='right'><a href="#Page_849">849</a></td></tr> +<tr><td align="left">OTHER DANCES</td><td align='right'><a href="#Page_850">850</a></td></tr> +</table></div> + + +<p><span class="pagenum"><a name="Page_841" id="Page_841">[841]</a></span></p> +<hr style="width: 65%;" /> +<h2>INTRODUCTION.</h2> + + +<p>From Battey we learn that in the seventies of the last century the Kiowa +had a police organization designed to prevent the young men from going on +raids that might bring trouble upon the tribe.</p> + +<blockquote><p>... 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 +away.</p></blockquote> + +<p>A corresponding body regulated the buffalo hunt.</p> + +<blockquote><p>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.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></p></blockquote> + +<p>Clark merely lists the names of five men's societies.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> + +<p>In Rev. Methvin's biography of my chief informant there is a brief +chapter on military societies,<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> but as these data were revised and amplified +in connection with my own inquiries, they need not be summarized as there +presented.</p> + +<p>Our principal sources on this subject, however, are Mr. Mooney's statements.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> +These largely corroborate my own notes and will be presented +with them so far as they do not coincide.</p> + +<p>The older literature cited above does not in any way contradict the +general results I obtained independently, which may be summarized as +follows.</p> + +<p>In recent times the Kiowa had six men's societies and two women's +societies. There once existed in the time of one informant's greatgrandfather +an additional men's society, the qo+itm, "Kiowa's Bone"(?). +The members of this organization represented each a buffalo bull, except for +the leader, who (though also a man) represented a buffalo cow. In a fight, +if this leader stopped to stand his ground, all the others were obliged to do +the same, even at the risk of death. Thus all of them were killed, and the +people were afraid so that they no longer kept up the organization.</p> + +<p><span class="pagenum"><a name="Page_842" id="Page_842">[842]</a></span></p><p>The six men's societies of recent times were: the Rabbits (fulānyu); +Shepherds (altōyuhe); Rulers (?) of Horses (ts`tānm); Berries<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> (t'ipko); +Black Feet (tukuqōt'); ? Horses (q'ōi'ts`ko). Of these the +first-mentioned comprised all the little boys<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> in the tribe, while the last +society in the list is superior to the others in social prestige, being composed +exclusively of eminent warriors. The rest are of the same rank. Mr. +Mooney at one time believed that the Rabbits "were afterward promoted, +according to merit or the necessities of war, in regular progression to higher +ranks."<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> In a more recent statement, however, he corroborates my own +information that "the next four societies ... were all of about equal rank, +varying only according to the merit or reputation of the officers at any +particular time."<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> The societies thus did not form a graded series in any +sense. As a boy grew up any one of the four cordinate societies might +make him join. Some men never advanced from the status of a Rabbit, +for if a boy was not considered the right sort he was not asked to join the +adult men's organizations. There were only a few individuals who were +barred in this way, however; every Indian man of any social standing +became a member of some society. Later some other society might induce +him to change his membership. If he was especially brave, he might be +taken into the q'ōi'ts`ko. Except for the Rabbits, age had nothing to +do with membership, nor was membership purchased; further the societies +did not offer gifts to the individual sought as a member, thus differing from +the Crow societies.</p> + +<p>The societies met only during the period between a sun dance announcement +and the sun dance itself, but this interval differed greatly in length, +the announcement being sometimes made very soon after the consummation +of the preceding ceremony while at other times it was only made immediately +before the performance announced. During the period defined the societies +met very frequently, one member inviting the others one day for a +feast, and the rest following suit on other days. The q'ōi'ts`ko met less +frequently than the rest. A man could only belong to one society at a time +(except in the case of the adult leaders of the Rabbits). Since the Rabbits +included all the young boys in the tribe, they were very numerous. On +the other hand, the q'ōi'tsko, owing to the special qualifications for +membership, were very few,—only ten according to Mr. Mooney and +from fifteen to twenty according to Martinez, while two Indians set the +number at thirty. The last-mentioned informants set the average membership +of the other organizations at forty or fifty, while Martinez's estimate +is from thirty to forty.</p> + +<p><span class="pagenum"><a name="Page_843" id="Page_843">[843]</a></span></p><p>There was no such rivalry between any two societies in times of war as +has been described for the Crow Indians (this volume, p. 174). Sometimes +at the time of the sun dance any two societies might engage in a kicking-fight, +the object of which was to teach the young Indians not to run away +from the enemy but to stand their ground and fight. This is doubtless the +performance referred to by Battey as coming after the erection of the sun +dance lodge:—</p> + +<blockquote><p>The soldiers of the tribe then had a frolic in and about it, running and jumping, +striking and kicking, throwing one another down, stripping and tearing the clothes +off each other.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a></p></blockquote> + +<p>Martinez knew of no instance of a man voluntarily leaving his society. +A father might give presents to poor Indians in honor of a boy who becomes +a Rabbit, but he would not take the initiative to get his son into his own +organization.</p> + +<p>The mutual-benefit feature that characterizes the Crow clubs does not +seem to have been prominent among the Kiowa. For example, when a +man bought the medicine privileges described by Methvin under the caption +"quo-dle-quoit,"<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> he was assisted by his relatives, but his society had +nothing to do with the procedure.</p> + +<p>At the time of the sun dance the medicineman appointed one of the +societies to get the sacred tree. Similarly, he would choose one of them to +act as police during the buffalo hunt. Their function in this connection is +called q'īat'ātu, which seems to mean "they can stop any one." The +offender who hunted individually instead of taking his place with the rest +lost the meat so secured, and if he resented this punishment the police might +shoot his horse or whip him.</p> + +<p>If a member absented himself from an evening session of his society +during the sun dance period, his associates would sing a song the next day, +hallooing and making a big noise at the end of the song. Then one man +would call aloud the delinquent's name, coupling it with that of his mother-in-law +and crying, "That is your wife!" Since the mother-in-law taboo +held sway among the Kiowa,<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> the object of the performance was evidently +to make the offender ashamed.</p> + +<p><span class="pagenum"><a name="Page_844" id="Page_844">[844]</a></span></p> + +<hr style="width: 65%;" /> +<h2>MEN'S SOCIETIES.</h2> + +<h3><span class="smcap">Rabbits.</span><a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></h3> + + +<p>According to Mr. Mooney the Rabbit society embraced boys of the +age of about ten or twelve. Martinez was about ten years old when he +joined, but said that any boy belonged to the Rabbits when old enough to +walk freely. In his case the event occurred later because he only came to +live among the Kiowa at nine. There were two leaders, who were grown-up +men and stayed with the Rabbits as long as they lived. These also belonged +to some other organization, but their first duty was to the Rabbits if a +meeting of both organizations should be called at the same time. Kōtar +and Ayte were the leaders in Martinez's time.</p> + +<p>The Rabbits, generally, but not always, wore at the back of the head a +strip of elk hide with the hair and a feather standing erect. They wore +buckskin clothes and painted the face with different colors. All sang while +dancing. The leaders beat drums but also took part in the dance sometimes. +During one song three or four boys, or sometimes as many as ten, +got up to dance. After the dance the leaders told the Rabbits all about +their war deeds. If one leader died, the other nominated a successor, and if +the boys agreed all went to this man's place, seized him and led him to their +tipi.</p> + +<p>The day before a feast one of the leaders would ride about, announcing +that such-and-such a boy had invited the Rabbits for a dance and feast the +next day.</p> + +<p>In accordance with Mr. Mooney's statement that the boys of the society +"were drilled in their future duties as warriors by certain old men," Martinez +compares the Rabbit organization to a school. The leaders would rise +and say: "When I was young like you, I was a little Rabbit, when I got +older I went and stole horses, took scalps, etc."</p> + +<p>Martinez says that every once in a while nowadays he hears the father +of some sick child say, "If he recovers, I'll call the Rabbits together." +Then, if the child gets well, the father will entertain the boys with a feast, +and the Indians believe that the promise was the cause of the recovery. +In the old days the Indians used to do the same thing in corresponding cases.</p> +<p><span class="pagenum"><a name="Page_845" id="Page_845">[845]</a></span></p> +<p>The Rabbits jumped up and down without change of position, held up +their hands to the level of their ears, moving the hands, and at the same time +imitated the sound of rabbits: ts'ā, t's'ā!</p> + +<p>Martinez remained a Rabbit until he was about fifteen years old.</p> + + +<h3><span class="smcap">Shepherds.</span><a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a></h3> + + +<p>When about fifteen years old, Martinez was sleeping in his tipi one +night when three young men entered. He gave them something to smoke, +they smoked and then told him they were there on business. "What is +your business?" My informant had already guessed what it was, for all +his visitors were members of the Shepherd society. Each of the Rabbits +had a special friend with whom he would dance. Martinez's comrade had +already been taken in by the Shepherds and wanted him to join likewise. +There was no reason for refusing, but even had he done so it would have +been of no avail since they were accustomed to take the boys by force. +They took Martinez at once to the Shepherds' meeting-place where the +members began to halloo and beat drums. He was at once joined by his +comrade, and the two danced together.</p> + +<p>The Shepherds danced differently from the Rabbits, moving slightly +or jumping up, and also moving both arms out at the level of the waist. +No sound was made while dancing. Big-bow and Ayte (the Rabbit leader), +both famous warriors, were the leaders of the Shepherds for life. The +Shepherds had no badge, but wore feathers on the head. The two leaders +had as badges two flat sticks about the length of a man's arms, carved with +figures, with a pendant tsīta u<sup>n</sup>ta (=?) skin, and a wrist-loop. These +emblems were shared by the leaders of all the cordinate societies. If one +of the leaders rose and put the loop of his stick round his wrist, all the +members had to get up likewise and dance. At the end of a song all the +Shepherds sat down except one of the leaders, who would tell of his exploits. +For each deed recited the drummers beat the drum once. Sometimes only +one leader recited the deeds, sometimes one after the other. Sometimes +some other member would follow with a recital of his own deeds. In the +Shepherds, as in the other cordinate societies, all ages from twelve up were +represented. If Martinez had so desired, he might have stayed with the +Shepherds all his life, but usually some other organization would take a +desirable member. After being adopted, my informant no longer joined +<span class="pagenum"><a name="Page_846" id="Page_846">[846]</a></span>the Rabbit feasts but went to those of the Shepherds. All he had to do +there was to learn the songs and dances and obey his leaders.</p> + +<p>The following story is told. The Kiowa were once being pursued by the +enemy toward a mountain called Altōyuhe. There one Kiowa, a Shepherd, +said: "I will not run any farther, I'll make a stand and defend my people, +even if I get killed." He acted accordingly, sang his song, and was killed. +The mountain was then called after the Shepherds, and the society adopted +his death song as a special song of theirs. The words were about the following: +"Now I am gone. I am going to leave you." (i. e. "I will not run +any more.")</p> + + +<h3><span class="smcap">Ts`tānm.</span><a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></h3> + + +<p>Martinez was about twenty when this society took him in. His comrade +was still a Shepherd, so Martinez sent for him and made him join also. +There were two leaders, one of whom marched in front, the other behind. +This seems to apply to all the societies. It did not matter which leader +took either of the two positions defined. Here, as in all the cordinate societies, +the leaders had two sticks of the type described for the Shepherds, and +called either after the skin pendant or qo'kū`qa. There were rattles and +drums. Two or three members would dance to the music, but if the leaders +rose with their badges, all were obliged to rise and dance. The leaders told +about their deeds, then other members followed suit. Martinez was satisfied +with the Shepherds, but the ts`tānm were eager to get him, and had +he refused to join they would have come for him again and again. When +getting an individual they went to his own, not to his society's, tipi. The +society that lost a member in the manner described would not resent this +in any way and might do likewise with members of other societies. If the +ts`tānm got together now, Martinez would have the right to join in their +meeting.</p> + + +<h3><span class="smcap">Black Feet.</span><a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></h3> + + +<p>These had drums but no rattles. The name did not refer to the Indian +tribe. There were two leaders.</p> + +<p>Charlie Fa<sup>n</sup>to<sup>n</sup>i was captured and taken away while young and not +returned to his people till very much later, so he was still a Rabbit when he +<span class="pagenum"><a name="Page_847" id="Page_847">[847]</a></span>came back at about forty-three years of age. Then the Black Feet took +him in. One member called on him and told him he was sent to take him +to that society. He went in. He was made to get up and dance four times +with some other members, after which one leader told of his deeds. After +that Fa<sup>n</sup>to<sup>n</sup>i got up to dance whenever he felt like it. A year ago this +spring the Black Feet got together for a feast and dance. Women were +allowed to be there, but not members of other societies. The Black Feet +had a hooked stick called pobūn, belonging to one officer. It was wrapped +with beaverskin, painted with different colors, and tied with pairs of eagle +feathers along the shaft and at the tip of the crooked part. When a man had +had the stick for a very long time, he might feel like giving it to a young +member of the organization. Then the young man gave the owner good +clothes and horses in return. The people knew that a man accepting the +pobūn had to be a brave man. When in battle, he would plant his stick +in the ground and thereafter would not flee unless it was taken out by someone +else.</p> + + +<h3><span class="smcap">Berries.</span><a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></h3> + + +<p>Every member had a rattle, originally of rawhide and of either spherical +or square shape, but later baking-powder cans were used. There were two +leaders with sticks. People of other societies might attend while they +recited their deeds. At the last part of their song the Berries, as well as +the tstānm, would raise their rattles aloft and shake them.</p> + +<p>The Berries had one arrow (zbo) as long as a spear. In recent times +HāguL made one because his grandfather had had one. Since he had it, +it came to belong to the Berry society. Only one man had it; if he died, +some other member would get a similar badge, the original being buried +with the owner. In battle the owner stuck it into the ground and then +was pledged to stand there unless released by some one else. The arrow +was decorated with reddened eagle feathers and the entire shaft was painted +red.</p> + + +<h3><span class="smcap">Q'ōi'ts`ko.</span></h3> + + +<p>The exact meaning of this native term could not be ascertained. In his +lists Mr. Mooney renders it "Chief Dogs" and "Real or Principal Dogs"<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>(?). +In his Kiowa glossary, however, he explains that:—</p> +<p><span class="pagenum"><a name="Page_848" id="Page_848">[848]</a></span></p> +<blockquote><p>the name seems to mean "Kiowa horses" from <i>G-i</i> or <i>K-i</i> and <i>tse</i>. Identical with +the "horse" and "big horse," military orders of the Kiowa and Kiowa Apache, +respectively, as given by Clark.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p></blockquote> + +<p>Martinez, like Clark's informant, translated the word as "Horses" with +some additional honorific epithet, possibly connected with the office of +scout. A corresponding difficulty as to the meaning of society designations +has been noted among the Mandan (this volume, pp. 302, 306, 317). Comparison +of the Kiowa society with the (Big) Dog societies of other Plains +tribes certainly seems to show that it is historically connected with them. +In further justification of Mr. Mooney's rendering may be cited the origin +myth obtained by him. According to this, the founder experienced a +vision of warriors equipped in the manner since adopted by the society +and accompanied by a dog, which told the visionary that he, also being a +dog, should make a noise like one and sing a dog song.</p> + +<p>As already stated, members of this organization were expected to be +especially brave; accordingly, they enjoyed greater prestige than other +societies. In age they ranged from about 25 upward. Mr. Mooney's +positive statement that the membership was definitely limited to ten is entitled +to take precedence of my data since he doubtless had an opportunity +of securing a general consensus of opinion while I was only able to interview +three informants. Novices were not allowed to enter in the unceremonious +manner characteristic of the other societies: one of the two leaders +would approach the individual chosen with a pipe and thus force him to +join. If a member felt too old to go to war, he would similarly put his pipe +into the hand of a younger man, who was thus obliged to become his successor +in the organization. Mr. Mooney tells us that in such a case the +new member presented his predecessor with blankets or other property.</p> + +<p>The distinctive badge of membership was a sash (q'ōi'ts`+ota), about +six inches wide and long enough to drag along the ground; it was made of +rawhide, buckskin, or red cloth. When these emblems became old, there +was a meeting for the purpose of making new ones, which took four or five +days. For his sash and other regalia each member had a medicine bag +from which they were only taken in war or when their dance was performed. +In a war it was a member's duty to sing the song of his society, fasten his +sash to the earth with a spear and thereafter to stand his ground regardless +of consequences; anyone who fled lost his prestige and membership unless +he had been released by some other man. Mr. Mooney distinguishes three +<span class="pagenum"><a name="Page_849" id="Page_849">[849]</a></span>types of sash,—the leader's<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> emblem, which was of elkskin colored black; +three emblems of red cloth; and six of elkskin dyed red.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> He states further +that a member might lend his sash to another man, more particularly to a +younger comrade, either in camp or even on less important war expeditions, +but on the more important raids he was obliged to wear it himself lest he +be regarded as a coward.</p> + +<p>The ceremonial paint of this organization was red, which was used all +over the face and clothes, including the moccasins, and also on their feathers. +The leaders, unlike those of other societies, did not carry flat sticks, but had +reddened dewclaw rattles, the dewclaws being attached to the handle of the +rawhide sphere. Martinez declares that the rawhide was obligatory, no +modern equivalent being permitted.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> In addition to these instruments +drums were used at a dance, and the performers also blew eagle bone +whistles, painted red. The dance step was slow.</p> + +<p>In battle and during a dance the members used backward speech. For +example, they would say, "I am going to run away." "We do not want a +feast yet," when they meant the contrary. During a buffalo hunt they +might act as police like the other organizations.</p> + + + +<hr style="width: 65%;" /> +<h2>WOMEN'S SOCIETIES.</h2> + + +<p>There was an Old Women society (tsaLietsu`<sup>n</sup>yūp) and a Bear society +(o<sup>n</sup>nāatema). The latter had very few members, only about ten or eleven. +Some members were old, some were young. A few women, including Charlie +Fa<sup>n</sup>to<sup>n</sup>i's grandmother, belonged to both.</p> + +<p>The Old Women were not all old, though none was young. There were +about thirty-five or forty of them. They selected their daughters or other +close kinswomen for successors; this also applies to the Bears. A woman +made a feast four times before becoming a member. The Old Women +danced round in a circle, and had a drum. In marching, one leader was in +front, another in the rear. The Bears merely imitated the motions of bears +with their hands. They did not allow any outsider to come in when they +had a dance.</p> + +<p>If a man started out for war he prayed to the Old Women, saying that +<span class="pagenum"><a name="Page_850" id="Page_850">[850]</a></span>if he came back successful he should give them a feast. In fulfilling his +promise, he called the women, lit a pipe, presented it to them, and each +member smoked in turn, then prayed for the warrior's honor and long life. +Then the warriors brought water for the women, who drank it and prayed +again. Then the feast was brought, the war leader recited his deeds, and +then one of the leaders of the society cut a little piece of meat, buried it in +the ground and prayed, treating in the same way a pinch or slice of every +kind of food. Then they ate.</p> + +<p>This body is clearly described by Battey, who saw its members perform +for an hour or two in the afternoon during the preparatory arrangements +for a sun dance:—</p> + +<blockquote><p>The music consisted of singing and drumming, done by several old women, who +were squatted on the ground in a circle. The dancers—old, gray-headed women, +from sixty to eighty years of age—performed in a circle around them for some time, +finally striking off upon a waddling run, one behind another; they formed a circle, +came back, and, doubling so as to bring two together, threw their arms around each +other's necks, and trudged around for some time longer; then sat down, while a +youngish man circulated the pipe from which each in turn took two or three whiffs, +and this ceremony ended.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a></p></blockquote> + + + +<hr style="width: 65%;" /> +<h2>OTHER DANCES.</h2> + + +<p>The sun dance, of which several accounts are available,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> falls outside the +scope of this volume.</p> + +<p>The grass dance was said to have been obtained from the Dakota about +fifteen years ago, but as Sitting-bull's name was mentioned in this connection +my informant seems to have erred by a decade and to have had in mind +the ghost dance, which the Kiowa first performed in 1890.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> Mr. Mooney +mentions a dance resembling the Omaha dance, in which only two men +actually participate and adopt a child of another tribe during a tribal visit.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a></p> + +<p>In the buffalo dance (po<sup>n</sup>qEn) any of the societies might join. It +was a sort of war dance and they performed it only before setting out on an +expedition. War-bonnets were worn, and the participants carried shields, +spears, and arrows. They would recite their martial exploits.</p> + +<p>Of greater comparative interest is the gwuda<sup>n</sup>ke, War Singing. The +<span class="pagenum"><a name="Page_851" id="Page_851">[851]</a></span>night before starting on a war expedition the whole company of warriors +assembled and any woman might join, but men only if they intended to go +along. They got a big buffalo rawhide, then all participants took hold of it, +and beat it with sticks, at the same time singing a war song and marching +through the entire camp. After they had passed through camp, they +halted to smoke, then continued the parade, possibly until daylight. My +informant stated that this performance was shared by the Comanche. As a +matter of fact I recorded it among this people,<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> as well as in other tribes. +Battey observed an apparently related performance in connection with +the sun dance, after the lodge had been erected:—</p> + +<blockquote><p>In the afternoon, a party of a dozen or more warriors and braves proceeded to the +medicine house, followed by a large proportion of the people of the encampment. +They were highly painted, and wore shirts only, with head-dresses of feathers which +extended down the backs to the ground, and were kept in their proper places by means +of an ornamented strap clasping the waist. Some of them had long horns attached +to their head-dresses. They were armed with lances and revolvers, and carrying a +couple of long poles mounted from end to end with feathers, the one white and the +other black. They also bore shields highly ornamented with paint, feathers, and hair.</p> + +<p>They took their station upon the side opposite the entrance, the musicians +standing behind them.</p> + +<p>Many old women occupied a position to the right and near the entrance, who set +up a tremulous shrieking; the drums began to beat, and the dance began, the party +above described only participating in it.</p> + +<p>They at first slowly advanced towards the central post, followed by the musicians +several of whom carried a side of raw hide (dried), which was beaten upon with sticks, +making about as much music as to beat upon the sole of an old shoe, while the drums, +the voices of the women, and the rattling of pebbles in instruments of raw hide +filled out the choir.</p> + +<p>After slowly advancing nearly to the central post, they retired backward, again +advanced, a little farther than before; this was repeated several times, each time +advancing a little farther, until they crowded upon the spectators, drew their revolvers, +and discharged them into the air.</p> + +<p>Soon after, the women rushed forward with a shrieking yell, threw their blankets +violently upon the ground, at the feet of the retiring dancers, snatched them up with +the same tremulous shriek that had been before produced, and retired; which closed +this part of the entertainment. The ornamented shields used on this occasion were +afterwards hung up with the medicine.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p></blockquote> + +<p>When a war party returned with a scalp, there was rejoicing and the +women came to take part in the scalp dance. Both sexes might either go +round in a circle for this performance or face each other in rows. A scalp +was divided into four parts, each of which was put on a stick and carried +by one of the women. The dance was danced every day for about a month, +then the scalps were stowed away in medicine bags.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> See Methvin.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Battey, 185-186.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Indian Sign Language, 355.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Methvin, 165-168.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Especially Mooney, (b), and in <i>Handbook</i>, article "Military Societies."</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Of red color when ripe and salty taste.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Methvin includes the girls also (p. 165), but according to Martinez this is a mistake.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Mooney, (b), 229-230.</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> id., <i>Handbook</i>, I, p. 862.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Battey, 169.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> Methvin, 70 et seq.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Methvin, 163.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Mr. Mooney, (b), pp. 230, 418, gives two synonymous native terms for Rabbits, "polyup" +and "tsyui," of which the former obviously corresponds to my "fulānyu."</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> For his two synonymous native designations "daltyui" (corresponding to my "altōyuhe") +and "tbeyu'i," Mr. Mooney gives the translation, "Young Mountain Sheep."</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Mr. Mooney translates "Horse Caps" (Headdresses); Martinez was unable to give an accurate +rendering, but gave me the idea of "Rulers of Horses."</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Mr. Mooney translates "Black Legs."</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Mr. Mooney translates "Skunkberries," and gives another native name rendered "Crazy +Horses."</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <i>Handbook</i>, I, 862; Mooney, (b), 230.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> <i>ibid.</i>, 409.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> According to Mr. Mooney there was only one leader.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Mooney, (b), 285.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> I was told that similar rattles were also used by the medicinemen at a sun dance.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Battey, 168.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Battey, op. cit., 166-184; Mooney, (b), 240-244; Scott, 345-379.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Mooney, (b), 360.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> ibid., 358.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> This volume, 811, 820, 834.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> Battey, 170-172.</p></div> + +</div> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Societies of the Kiowas, by Robert H Lowie + +*** END OF THIS PROJECT GUTENBERG EBOOK SOCIETIES OF THE KIOWAS *** + +***** This file should be named 37633-h.htm or 37633-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/7/6/3/37633/ + +Produced by Tor Martin Kristiansen, Katie Hernandez, Joseph +Cooper and the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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