Chapter XIII: Part 13

1. _Gákiñăt'o P'a_--"Ten-colds moon." It is so called because the first ten days of it are cold, a premonition of winter, after which it grows warm for a time; this moon is about equivalent to late September and early October. It is the first and last moon of the Kiowa year, the old year and the summer being considered to end with the full moon of this period, after which the winter and the new year begin; by the time this moon ends the leaves are off the trees; in talking with Anko on September 23 (1895) he said: "This is _Gákiñăt'o P'a_, but it is still summer. After the moon is full and again begins to wane, then winter has begun, and we are in the _winter half_ of _Gákiñat'o P'a_." Snow sometimes comes in this moon.

2. _[.A] gâ´nti or Ä`ga´ntsänha_ (does not take _p'a_), from _ä`gâ´ntsän_--"wait until I come," or "I am coming soon." According to Kiowa folklore, this moon says to his predecessor, "You went, but did nothing. _Hítugŭ´ ä`gâ´ntsän_--wait, and I'll go, and I'll show what I can do in the way of storms and cold weather." This moon includes parts of October and November. A tally date is the lunar eclipse of November 4, 1892, which is noted on the Anko calendar as occurring in this moon. Some authorities speak of it also as _sä-kop p'a_, "midwinter moon," i. e., midway between two consecutive sun dances, which would seem to bring it nearer to December.

3. _Tépgañ P'a_, "Geese-going moon," so called because the geese now begin to pass overhead on their migration southward; it may bo considered to include parts of November and December, and is sometimes called _Bonpä P'a_, "sweathouse moon," for some unexplained reason. (See number 9, _Pai Tépgañ P'a_.)

4. _Gañhíña P'a_, "Real-goose moon," so called because in this moon the great southward migration of wild geese occurs; it may be considered to comprise parts of December and January, although some put it later, as one old man talking on the subject on January 25, said: "We are now in the beginning of _Gañhíña P'a_."

5. _Ka`gúăt P'a Sän_, "Little-bud moon." This may be considered to include late January and early February; in this moon the first buds come out, especially those of the elm, called by the Kiowa _tá-ä_, or _gádal-ä_, "saddle-wood," or "buffalo-wood." The first part of this moon is regarded as belonging to winter (_saígya_), the latter part to spring (_áségya_). Anko says that the mares foal in this moon and that the white men (in Oklahoma) usually begin to plow. A tally date from his calendar makes a February event occur in this moon.

6. _Ka`gúăt P'a_, "Bud moon." It is sometimes distinguished from the preceding by adding _edal_, "great;" the buds are all out and it is now full (_áségya_), spring; it is considered to include parts of February and March.

7. _Aideñ P'a_, "Leaf moon." The leaves are all out by the end of this moon, which approximately comprises late March and early April. Anko remarks that the moon names already given, with the two _T'aguñótal P'a_, are all old recognized names, but that this moon has no proper name. It is here also that the discrepancy begins on the other lists; a tally date on the Anko calendar gives April 19 as belonging to this moon.

8. _Pai [.A]gâ´nti_, "Summer _Ägâ´nti_" (see number 2). This moon is so named because, in Kiowa folklore, it says to its predecessor, "Just watch me; pretty soon I'll make it hot. Spring (_áségya_) ends and summer (_paígya, pai_) begins after this moon is full and begins to wane; it maybe considered approximately to include late April and early May, but a tally on the Anko calendar puts an event of June 14 within this period.

9. _Pai Tépgañ P'a_, "Summer _Tépgañ_ moon" (see number 3). It is possible that this moon is so called on account of a northward migration of wild geese, although it seems too late in the season. According to the testimony of white observers on the Kiowa reservation, wild geese appear first in October, stay all winter in the lakes and ponds, and go north again in March and April. The wild ducks, in the rivers, remain all the year. The name may have kept this place as part of the series from the time when the Kiowa lived in the far north, where the seasons are of course later. It usually comprises parts of May and June, although in one place Anko puts the 4th of July in this moon; in other places he puts the same date in the next or second moon following. It is one of the summer moons.

10. _Pai Gañhíña P'a_, "Summer _Gañhíña_ moon" (see numbers 4 and 9). This is also a summer moon, approximating June-July. Tallies from the Anko calendar put events of July 4 and July 20 within this moon, to which also he says belongs the time of school closing, about June 20.

11. _Táguñótal P'a Sȧn_, "Little-moon-of-deer-horns-dropping-off," because the deer now begin to shed their horns. This is another summer moon, equivalent to July-August, and was considered to begin after the annual sun dance. Tallies from the Anko calendar give to it an event of July 29, and in one instance the celebration of July 4.

12. _Táguñótal P'a_ (_Edal_), "(Great-) Moon-of-deer-horns-dropping-off," because when it is at an end, all the deer have shed their antlers. This moon comprises August-September; summer ends and fall (_páongya_) begins in the middle of this moon. It is sometimes also called _Aídeñgúak`o P'a_, "Yellow-leaves Moon," because the leaves now begin to change color.

MOONS OR MONTHS OF OTHER TRIBES

Some extracts from standard authorities on other wild tribes may be of interest in connection with the moons or months of the Kiowa.

_Hidatsa and Mandan_--"Many writers represent that savage Indian tribes divide the year into twelve periods corresponding to our months, and that each month is named from some meteorological occurrence or phase of organic creation observable at the time. Among others, Maximilian presents us with a list of twelve months; 'the month of the seven cold days,' 'the pairing month,' 'the month of weak eyes,' etc.; he introduces this list in one of his chapters descriptive of the Mandans. He does not say it is their list of months, but publishes it without comment, and yet it is presented in such a manner as to lead the reader to suppose that it is the regular and original Mandan calendar. Other authors present lists of Indian months in much the same way. As the results of my own observations, I should say that the Mandan and Minnetaree are generally aware that there are more than twelve lunations in a year, that they as yet know nothing of our manner of dividing the year, and that although, when speaking of 'moons,' they often connect them with natural phenomena, they have no formal names for the lunar periods. I think the same might be said of other tribes who are equally wild.

"The _Hidatsa_ recognize the lapse of time by days, lunar periods, and years; also by the regular recurrence of various natural phenomena, such as the first formation of ice in the fall, the breaking of the ice in the Missouri in the spring, the melting of the snowdrifts, the coming of the wild geese from the south, the ripening of various fruits, etc. A common way of noting time a few years ago was by the development of the buffalo calf _in utero_. A period thus marked by a natural occurrence, be it long or short, is called by them the _kadu_, season, time, of such an occurrence. Some long seasons include shorter seasons; thus they speak of the season of strawberries, the season of service-berries, etc., as occurring within the season of warm weather. They speak of the seasons of cold weather or of snow, of warm weather, and of death or decay, which we consider as agreeing with our seasons of winter, summer, and fall; but they do not regularly allot a certain number of moons to each of these seasons. Should you ask an interpreter who knew the European calendar what were the Indian names of the months, he would probably give you names of a dozen of these periods or natural seasons, as we might call them, corresponding in time to our months. In a few years, when these Indians shall know more of our system of noting time than they now do, they will devise and adopt regular Hidatsa names for the months of our calendar" (_Matthews, 4_).

_Pawnee._--"They had no method of computing years by calendric notation. Occasionally a year that had been marked by some important event, as a failure of crops, unusual sickness, or a disastrous hunt, was referred to as _a year by itself_, but at a few years' remove even this mark became indistinct or faded altogether away. Any occurrence ten or twelve years past was usually designated as _long ago_. Their great use of the past was not as history, but simply as a storehouse of tradition, and this tendency soon enveloped the most important events with a semi-traditional glamour. When time was computed by years, it was done by winters. The year comprised alternately twelve and thirteen moons or months.... The intercalary month, _ŭsarĕr´ăhu_, was usually inserted at the close of the summer months. The regular months were grouped as with us by threes, the first three constituting winter (_pi´[`c]ĭkŭt_), the second three spring (_ora´rĕkaru_), the next three summer (_li´ŭt_), the last three autumn (_lĕtskukĭ_). The year was also divided into two seasons (_kŭt´ĭharu_), a warm and a cold. As may be readily anticipated, there was much confusion in their system of reckoning by moons. They sometimes became inextricably involved and were obliged to have recourse to objects about them to rectify their computations. Councils have been known to be disturbed, or even broken up, in consequence of irreconcilable differences of opinion as to the correctness of their calculations."

"As an aid to the memory, they frequently made use of notches cut in a stick or some similar device for the computation of nights (for days were counted by nights) or even of months and years. Pictographically a day or daytime was represented by a six or eight pointed star, thus, *, as a symbol of the sun. A simple cross, thus X (a star), was a symbol of a night; and a crescent, thus ☾, represented a moon or lunar month" (_Dunbar, 1_).

_Dakota, and Cheyenne._--"The Dakota count their years by winters (which is quite natural, as that season in their high levels and latitudes practically lasts more than six months), and say a man is so many snows old, or that so many snow seasons have passed since an occurrence. They have no division of time into weeks, and their months are absolutely lunar, only twelve, however, being designated, which receive their names upon the recurrence of some prominent physical phenomenon. For example, the period partly embraced by February is called the 'raccoon moon'; March, 'the sore eye moon;' and April, that in which the geese lay eggs. As the appearance of raccoons after hibernation, the causes inducing inflamed eyes, and oviposition by geese vary with the meteorological character of each year, and as the twelve lunations reckoned do not bring them back to the point in the season where counting commenced, there is often dispute in the Dakota tipis toward the end of winter as to the correct current date" (_Mallery, 4_).

"Some tribes have twelve named moons in the year, but many tribes have not more than six; and different bands of the same tribe, if occupying widely separated sections of the country, will have different names for the same moon. Knowing well the habits of animals, and having roamed over vast areas, they readily recognize any special moon that may be mentioned, even though their name for it may be different. One of the nomenclatures used by the Teton-Sioux and Cheyenne beginning with the moon just before winter is as follows:

1. The moon the leaves fall off.

2. The moon the buffalo cow's foetus is getting large.

3. The moon the wolves run together.

4. The moon the skin of the foetus of buffalo commences to color.

5. The moon the hair gets thick on buffalo foetus; called also "men's mouth" or "hard mouth."

6. The sore-eyed moon; buffalo cows drop their calves.

7. The moon the ducks come.

8. The moon the grass commences to get green and some roots are fit to be eaten.

9. The moon the corn is planted.

10. The moon the buffalo bulls are fat.

11. The moon the buffalo cows are in season.

12. The moon that the plums get red" (_Clark, 16_).

_Klamath and Modok._--Their months "do not coincide with the months of our calendar, for they extend from one new moon to the next one, and therefore should be more properly called moons or lunations. Twelve and a half of them make up the year, and they are counted on the fingers of both hands. The first moon of their year begins on the first new moon after their return from the _wokash_ harvest [about the end of August], at Klamath Marsh, which is the time when all the provisions and needful articles have been gathered in for the winter. They have now generally discarded the former method of counting moons upon fingers, and instead of it they reckon time by the seasons in which natural products are harvested (_Gatschet, 1_).

_Bannock._--They distinguish the earlier moons thus: First, "running season for game;" second, "big moon;" third, "black smoke" (cold); fourth, "bare spots along the trail" (i. e., no snow in places); fifth, "little grass, or grass first comes up." They have no names for moons after the season gets warm (_Clark, 17_).

SEVENTEENTH ANNUAL REPORT PL. LXXX

THE ANKO CALENDAR]

THE ANKO MONTHLY CALENDAR

(_August, 1889--July, 1893_)

_T'águñótal P'a Sän._ The calendar begins about the first of August, 1889. The figure above the crescent (moon or month) is intended for the antler of a deer, in allusion to the name of this moon. No event is noted.

_T'águñótal P'a._ The same symbol is used for the month. No event is recorded, because, as Anko explains, this part of his original calendar was accidentally burned.

_Gákiñăt'o P'a._ The name means "Ten-colds moon," indicated by the ten strokes below the crescent. When this moon was one day old, a woman falsely accused of being with another man was whipped by her husband; indicated by the figure of a woman with a rod touching her head and one stroke below.

_Ä`gâ´nti._ The first syllable of the name, _ä_, signifies a feather. Anko has therefore indicated the moon in its serial order by the figure of a feather above the crescent. No event is recorded. The three strokes show that he drew the picture on the third day of the moon.

_Tépgañ P'a._ The name means "Geese-going moon," and the crescent lines inverted above the regular moon crescent is intended for a conventional representation of a double line of flying geese (see next figure). The rest of the picture means that his wagon was stalled on the second day of this moon.

_Gañhíña P'a_ (January? 1890). "Real-goose moon," the name being indicated by the picture of a double line of flying geese; the single stroke and the boot record the fact that the issue of annuity goods for the year began on the first day of this moon.

_Ka`gúăt P'a Sän._ The name, "Little-bud moon," is indicated by the figure of a budding tree above the crescent. The mares foal now; shown by the picture of a horse. He says the whites usually begin to plow now. It was drawn on the first day (one stroke) of the moon.

_Ka`gúăt P'a_, "Bud moon." Indicated by a tree with red buds. The rude figure of an ax sticking in the tree shows that he began to split rails in this moon.

_Aideñ P'a_, "leaf moon." The name is indicated by the figure of a tree with green leaves. He lost his horses, hunted, found them, and drove them home; shown by the representation of horses and horse tracks.

_Pai Ä`gâ´nti._ There is nothing to indicate the name of the moon. In this moon (about May, 1890) the Kiowa, having first heard of the ghost-dance messiah, went and camped with the Arapaho and Cheyenne to learn more about it from them. It is indicated by pictures of the three tipis above the crescent.

_Pai Tépgañ P'a._ There is nothing to indicate the name of the moon. They went again to the Cheyenne when the moon was two days old (two strokes) and danced the ghost dance with them for the first time. The picture shows two persons wearing the head feather and holding hands as in the ghost dance.

SEVENTEENTH ANNUAL REPORT PL. LXXXI

ANKO]

_Pai Gañhíña P'a_ (July, 1890). There is nothing to indicate the name of the moon. In this moon, on July 20, 1890, the agent sent troops to prevent the sun dance, as already related (see summer 1890); there was also a payment of grass money by the cattlemen on the third day of the moon. The record is made by means of the picture of the decorated medicine pole, the three circles for dollars, and the three strokes for the time. This ends his first year of moons.

_T'águñótal P'a Sän._ No event is recorded. The name of the moon is indicated by means of a figure intended to represent the antlers of a deer.

_T'águñótal P'a._ The artist has tried to indicate the name of the moon, as before, by a picture of the branching antlers of a deer, under the human figure, intended for Ä´piatañ, who went during this moon to visit the ghost dance messiah, as already narrated. (See winter 1890-91.)

_Gákiñăt'o P'a._ The moon name is indicated as before. In this month Sitting-bull, the Arapaho apostle of the ghost dance, came to teach the doctrine to the Kiowa, and a great ghost dance was held on the Washita; this was about October, 1890 (see winter 1890-91). The human figure beside the buffalo indicates the name "Sitting-bull."

_Ä`gâ´nti._ The moon name is indicated as before. No event is recorded.

_Tépgañ P'a_ (January, 1891). It is indicated in the regular way. In this moon the three schoolboys were frozen to death, as already related (winter 1890-91); they ran away from the school on January 9, 1891, and are represented by the figures as wearing hats and holding out a book. Anko drew only two figures, but explains that "everybody knows there were three."

_Gañhíña P'a._ The moon is indicated as before. The annuity issue was made in this moon, shown by the pictures of a boot and a blanket. This was about the end of January, 1891.

_Ka`gúăt P'a Sän_ (February, 1891). The moon is indicated in the regular way, and the rude human figure is intended by the artist for Ä´piatañ, who returned this month (February, 1891) from his visit to the Indian messiah (see winter 1890-91). The two strokes show that he returned, or that the picture was drawn, on the second day of the moon.

_Ka`gúăt P'a._ It is indicated as before by means of a budding tree. The agent issued wire for fencing, shown by a reel of wire upon the tree, with a single stroke for the date.

_Aídeñ P'a._ It is indicated as before by a tree in foliage. No event is recorded.

_Pai Ä`gâ´nti_ (June, 1891). There is nothing to indicate the name of the moon. About this time a commission came to negotiate with the Caddo and Wichita for a sale of their reservation; an agreement was reached in June, 1891 (_Report, 117_). The figure shows a white man and an Indian beside a sectional figure to represent the allotments of lands, with circles above for the purchase money.

_Pai Tépgañ P'a_ (July, 1891). There is nothing to distinguish the moon. In this moon occurs the Fourth of July, on which occasion there are always great gatherings of the Indians for races at Fort Sill and Anadarko. Anko ran races with the rest, but lost his bet. The figure shows a quirt and a dollar, for the race and the bet.

_Pai Gañhíña P'a._ There is nothing to show the name of the moon. A young man "stole" the wife of Paul Sétk`opte, indicated by the picture of a woman beside a man wearing a pair of buffalo horns, Sétk`opte when a boy having been known as "Buffalo-horns." This ends the second year of the calendar.

_T'águñótal P'a Sän._ The figure at the extreme top is intended for a deer antler, to indicate the name of the moon. The Kiowa visited the Cheyenne to dance the "Pueblo dance," which they obtained originally from the Pueblo Indians, and received in return several war-bonnets as presents; in this dance the men carry rattles in their hands, and the women follow behind. The picture shows a man wearing a war-bonnet and holding out a rattle, while a woman follows him.

_T'águñótal P'a._ The moon is distinguished as before by a picture of a deer antler above the principal figure, which, although rudely drawn, is intended for a man with a snake near his head; this records the killing of P'odalä´ñte, "Coming-snake," as already related (see summer 1891).

_Gákiñat'o P'a._ The moon is distinguished as before by the ten strokes below the crescent. In this moon T'enétaide, "Bird-chief," alias P'ató, was sick, and they made "medicine" for his recovery, indicated by the picture of the sacred pipe; in this moon also Anko cut wood for the government, noted in the figure of a man with an ax beside a tree. The two strokes within the crescent may refer to the date either of one of the events noted or to the day on which the picture was drawn.

_Ä`gâ´nti_ (November, 1892). The name of this moon is indicated as before by the picture of a feather above the crescent; the crescent itself is filled in with black between the horns to note the fact of the total lunar eclipse of November 4, 1892, as recorded by the Nautical Almanac.

_Tépgañ P'a._ The name of the moon is indicated as in the first instance. No event is recorded. The two strokes may mark the date of the drawing.

_Gañhíña P'a._ There is nothing to indicate the name of the month. The annuity issue of clothing, etc, about the beginning of the year 1892, is recorded as before by means of conventional representations of a boot and a blanket.

_Ka`gúăt P'a Sän._ The moon is distinguished as before, and the issue of wire for fencing, which occurs usually in early spring and soon after the annuity issue, is indicated as before by a reel of wire upon the tree.

_Ka`gúăt P'a._ The moon is distinguished in the regular way. In this month he removed from the winter camp near the agency to his home camp near the mountains; the tipi picture records the fact. In the same moon came a late frost which killed the springing vegetation; the cross notes the fact, being a pictorial representation of the gesture sign for "cut off," "stopped," or "ended."

_Aíden P'a_ (April, 1892). The moon is distinguished as before by the figure of a tree in full foliage. The picture of the wagons records the appearance of emigrants in the Cheyenne country, which was formally opened for settlement on April 19, 1892.

_Pai Ä`gâ´nti._ There is nothing to distinguish the moon. A Ute captive named Íatäkía, "Ute-man," died, and the fact is noted in the picture of a man with his hand pointing downward; in accordance with the tribal custom, Anko for a long time refused to pronounce the name of the dead man. In this moon also began a grass payment, indicated by means of circles for dollars.

_Pai Tépgañ P'a._ There is nothing to distinguish the moon. He notes the great measles epidemic of the spring of 1892 (see summer 1892), and the finishing of the grass payment, by pictures respectively of a human figure with red blotches and of circles for dollars. Two strokes may indicate the date of the drawing.

_Pai Gañhíña P'a_ (July, 1892). There is nothing to distinguish the month. The picture of a man and horse records the occurrence of the Fourth of July races.

_T'águñótal P'a Sän._ The moon is distinguished by the figure of a deer antler above the principal picture, which is intended to record the visit of a large party of Cheyenne and Arapaho in full dress, for dancing purposes; they arrived on July 29,1892, and remained about two weeks.

MILITARY AND TRADING POSTS, MISSIONS, ETC, WITHIN THE LIMITS OF THE ACCOMPANYING MAP

ARIZONA

Apache--1870--Existing.

Barrett--May-July, 1862.

Beale's Springs--1871--1874.

Bowie--1862--1894.

Breckenridge--1860--1862.

Buchanan--1856--1861.

Cameron, Camp--1866--1867.

Crittenden--1868--1873.

Date Creek, Camp--1867--1873.

Defiance (now Navaho Agency)--1852--1861.

Ganado, or Pueblo Colorado (trading place of Cotton & Hubbell)--Existing.

Goodwin, Camp--1864--1871.

Grant, Camp (old)--1865--1872.

Grant--1872--Existing.

Huachuca--1877--Existing.

Hualpai, Camp--1869--1873.

Keam's (trading place)--1869--Existing.

Lowell--1862--1891.

McDowell--1865--1891.

Mason--1865--1866.

Mohave--1859--1890.

Pinal, Camp--1870--1871.

Rawlings, Camp--1870.

Reno, Camp--1867--1870.

Round Rock (trading place)--

Rucker, Camp J. A.--1878--1880.

San Carlos (subpost of Fort Grant)--1882--Existing.

San Xavier del Bac Mission (Catholic)--Church erected, 1699; mission abandoned, 1750; reoccupied, 1752; practically abandoned as a mission, 1828.

Supply, Camp (old)--

Thomas--1876--1892.

Tubac (presidio and mission)--1752; presidio transferred to Tucson, 1772; reestablished, 1824, but evidently abandoned as presidio and mission shortly afterward.

Tucson--Visita of San Xavier about 1772, when presidio was transferred from Tubac; abolished as a presidio at beginning of Mexican war.

Tumacacori Mission (Catholic)--Established between 1699 and 1701; practically destroyed by Apaches, 1769; reoccupied about 1784; destroyed again by Apaches, 1820.

Verde--1866--1891.

Wallen, Camp--1866--1869.

Whipple--1864--1898.

Whipple, Camp (old)--1863--1864.

Willow Grove, Camp--1867--1869.

ARKANSAS

Smith--1817--1871.

CALIFORNIA

Yuma--1850--1883.

COLORADO

Bent's (old)--1834--1867: Originally established as a trading post by Charles Bent and Ceran St Vrain in 1834, sometimes known as Fort William. In 1860 it was occupied by the United States as a part of the new Fort Wise, established adjoining in that summer, and sometimes known as Old Fort Lyon. In 1867 Fort Wise was abandoned and (New) Fort Lyon established, the buildings of Bent's Fort being then in ruins.

Bent's (new)--1852--1853.

Collins--1864--1866.

Crawford--1880--1890.

Garland, or Massachusetts--1850--1883.

Lewis--1878.

Logan--1889--Existing.

Lupton--

Lyon (new)--1867--1889.

Morgan--1865--1868.

Pike's Blockhouse--1806.

Pike's Fort--1807.

Reynolds--1867--1872.

Sedgwick--1864--1871.

St Vrain's, trading post of Bent and St Vrain--1826--1847.

White River, Camp on--1891.

William--_see_ Bent's (old).

Wise, or Old Fort Lyon--1860--1867--_see_ Bent's (old).

IDAHO

Boisé (Hudson Bay Company and United States)--United States, 1863--Existing.

Coeur d'Alène or Sherman--1878--Existing.

Hall (Hudson Bay Company and United States--before 1844)--1883.

Henry's (Missouri Fur Company)--1809--1811.

Lapwai--1862--1885.

Lyon, Camp--1865.

Sacred Heart Mission (Catholic)--1842--Existing.

Sherman--_see_ Coeur d'Alène.

Winthrop, Camp--1866.

INDIAN TERRITORY AND OKLAHOMA

Arbuckle, Camp (on Canadian)--1850--1851.

Arbuckle, Fort (new--near Washita)--1851--1870.

Arbuckle Fort (old--on Arkansas)--June-November, 1834.

Augur, Camp--1884 (summer).

Cantonment--1879--Existing.

Chouteau's--Camp Holmes, of treaty conference in 1835; Chouteau's trading post 1835-38.

Cobb--1859--1869.

Coffee--1834--1838.

Gibson--Trading post 1822; United States 1824.

Holmes, Camp--_see_ Chouteau's.

Holmes, Fort--

McCulloch--

Madison's--_see_ "Tométe's."

Radziminski, Camp--1858--1859.

Reno--1874--Existing.

Sill--1869--Existing.

Supply--1868--1894.

"Tométe's"--Trading post established in 1836; same site occupied by Madison in 1869.

Towson--1824--1854.

Washita--1842--1861.

Wayne--1838--1842.

IOWA

Dodge, or Clarke--1850--1853.

KANSAS

Atkinson--1850--1854.

Beecher, Camp--1868--1869.

Chouteau's--1845.

Dodge--1865--1882.

Harker (at Ellsworth)--1864--1873.

Hays--1865--1889.

Larned--1859--1878.

Leavenworth--1827--Existing.

Lincoln--1863--1864.

Mann--trading post, marked on map of 1846.

Riley--1853--Existing.

Scott--1842--1865.

Wallace--1865--1882.

Zarah--1864--1869.

MINNESOTA

Ridgely--1853--1867.

Ripley--1849--1877.

MISSOURI

Carondelet (Chouteau's)--1790.

Osage--1809--1835.

MONTANA

Alexander (American Fur Company)--1842.

Assinniboine--1879--Existing.

Belknap--

Benton (American Fur Company and United States)--United States, 1869--1881.

Browning--

Canby, Camp--

Charles--

Clagett--

Cook, Camp--1866--1870.

Custer--1877--Existing.

Ellis--1867--1886.

Galpin--

Gilbert--

Harrison--1895 (September)--Existing.

Hawley--

Keogh--1877--Existing.

Kipp--

La Barge--1862.

Lewis, Camp--1874.

Lisa's (Missouri Fur Company), _a_. 1808-9; _b_. 1807-8, later site of Fort Van Buren.

Logan--1869--1880.

Maginnis (on Box Elder creek)--1890.

McGinnis (on Birch creek)--

McIntosh, Camp--

Merritt, Camp (subpost of Fort Keogh)--1892 (October)--Existing.

Missoula--1877--1898.

Owen (trading)--_see_ St. Mary's Mission.

Pease--1875--1876.

Peck--

Poplar River, Camp--1882--1893.

Saint Ignatius Mission (Catholic)--1851.

Saint Mary's Mission (Catholic)--1841--1850, then changed to trading post, Fort Owen.

Saint Peter's Mission (Catholic)--

Sarpy (America Fur Company)--1850.

Shaw--1867--1891.

Smith, O. F.--1866--1868.

Stewart--

Turnay--

Union--American Fur Company, 1832; United States, 1867.

Van Buren or Tullock (American Fur Company)--1839--1841; _see_ Lisa's.

NEBRASKA

Atkinson, or Calhoun--1821--1827.

Bellevue (Missouri Fur Company; American Fur Company; agency; mission)--1805--1854.

Crook--1896 (June)--Existing.

Hartsuff--1874--1881.

Kearney (old)--1847--1848.

Kearney (new)--1848--1871.

McPherson--1863--1866.

Niobrara--1880--Existing.

North Platte station--1867--1878.

Omaha--1868--1896.

Red Willow, Camp--1872.

Robinson--1874--Existing.

Ruggles, Camp--1874.

Sheridan, Camp--1874--1881.

Sidney--1867--1894.

NEVADA

Halleck--1877--1886.

Ruby, Camp--1862--1869.

NEW MEXICO

Albuquerque, Post--1846--1867.

Bascom--1863--1870.

Bayard--1866--Existing.

Burgwin, Cantonment--1852--1860.

Conrad--1851--1854.

Craig--1854--1885.

Cimarron or Maxwell's Ranch, trading post, established about 1848; occupied as Ute and Jicarilla agency, 1861--1872.

Cummings--1863--1886.

Defiance--_see_ under Arizona.

Fillmore--1851--1861.

Las Cruces--1863--1865.

Las Lunas--1852--1862.

Los Pinos--1862--1866.

Lowell--1866--1869.

Lyon--_see_ Wingate.

McLane--1860--1861.

McRae--1863--1876.

Marcy--1846--1897.

Mimbres--

Selden--1865--1891.

Stanton--1856--1896.

Sumner--1862--1869.

Thorn--1853--1859.

Tularosa--1872--1874.

Union--1851--1891.

West--1863--1864.

Wingate (old)--1862--1868.

Wingate--Fort Lyon 1860--1861; Wingate 1868--Existing.

NORTH DAKOTA

Abercrombie--1858--1878.

Bad Lands, Camp--1879--1883.

Berthold--American Fur Company, 1845--1862; United States, 1865--1867.

Buford--1866--1895.

Clark--

Lincoln, A.--1872--1891.

Mandan--Lewis and Clark, winter 1804-05.

Pembina--1870--1895.

Ransom--1867--1872.

Rice--1864--1878.

Seward--abandoned 1877.

Standing Rock Agency (at Fort Yates)--1874--Existing.

Stevenson--1867--1883.

Totten--1867--1890.

Yates--1878--Existing.

SOUTH DAKOTA

Bennett (Cheyenne River Agency)--1870--1891.

Dakota--1865--1869.

George--

Hale--1870--1884.

James--1865--1866.

Lookout--trading post; United States, 1856--1867.

Meade--1878--Existing.

Pierre--American Fur Company, 1819; United States, 1865--1867.

Ponca--1865--1866.

Randall--1856--1892.

Sisseton--1864--1889.

Sully--1866--1894.

Sully (old)--1863--1866.

Thompson (Crow Creek agency)--1864--1867.

TEXAS

Anderson's, trading post--

Barnard's, trading post--

Belknap--1851--1867.

Bliss--1848--Existing.

Brown--1846--Existing.

Chadbourne--1852--1867.

Charlotte, Camp--

Clark--1852--Existing.

Colorado, Camp--1856--1861.

Concho--1867--1889.

Cooper, Camp--1856--1861.

Davis--1854--1891.

Del Rio, Camp--1876--1891.

Duncan (afterward Eagle Pass)--1849--1883.

Eagle Pass (subpost of Fort Clark)--1883--Existing.

Elliott--1875--1890.

Esperanza (Confederate)--1862--1864.

Espiritu Santo Mission (Catholic)--

Ewell--1852--1854.

Gates--1849--1852.

Graham--1849--1853.

Griffin--1867--1881.

Hancock--1884--1895.

Hudson, Camp--1857--1868.

Inge--1849--1869.

Lancaster, Camp--1856--1861.

Leaton--1846----.

McIntosh--1849--Existing.

McKavett--1852--1883.

Martin Scott--1848--1866.

Mason--1851--1869.

Merrill--1850--1855.

Parker's--1835.

Peña Colorado--1892.

Phantom Hill--1851--1854.

Polk--1846--1850.

Quitman--1858--1877.

Richardson--1867--1878.

Ringgold--1848--Existing.

Sam Houston (formerly Fort San Antonio, at San Antonio)--1845--Existing.

San Rosario Mission (Catholic)--

San Saba, Camp--1851.

Scott, Camp M. J.--1854.

Sherman--(in 1856.)

Stockton--1859--1886.

Terret--1852--1854.

Torrey's, trading post (in 1843.)

Verde, Camp--1856--1869.

Wood, Camp--1857--1861.

Worth--1849--1853.

UTAH

Cameron--1872--1885.

Douglas--1862--Existing.

Du Chesne--1886--Existing.

Thornburgh--1882--1883.

Uintah (trading post)--before 1844.

WASHINGTON

Colville (Hudson Bay Company)--1820--1864.

Okinakane (Hudson Bay Company)--1811--1862.

Saint Ignatius Mission (Catholic)--1844.

Spokane--1880--Existing.

Waiilatpu (Protestant, at Whitman)--1838.

WYOMING

Augur, Camp--_see_ Washakie.

Bonneville--

Bridger--American Fur Company, about 1820; United States, 1842--1890.

Brown, Camp--_see_ Washakie.

Casper--1863--1867.

Fetterman--1867--1882.

Halleck--1862--1866.

Kearney--1866--1868.

Laramie--American Fur Company, 1834; United States, 1849--1890.

McKinney--1877--1894.

Pilot Butte, Camp (subpost of Fort Russell)--1885 (October)--Existing.

Russell--1867--Existing.

Sanders--1866--1882.

Stambaugh, Camp--1870--1878.

Steel--1868--1883.

Washakie, or Camp Brown (Shoshoni and Arapaho agency). Established as Camp Augur, later called Camp Brown, finally Fort Washakie--1869--Existing.

Yellowstone--1883--Existing.

THE KIOWA LANGUAGE

CHARACTERISTICS

So far as at present known, the Kiowa language has no affinity with any other, but it is possible that closer study and more abundant material will establish its connection with some one of the linguistic stocks on the headwaters of the Missouri and the Columbia, the region from which the tribe has migrated to the south. All of the language that has hitherto been printed is comprised in a list of one hundred and eighty words collected by Bartlett in 1852 ("Personal Narrative," 1854), and in fifteen songs of the ghost dance, published by the author in 1896 in the Fourteenth Annual Report of the Bureau of Ethnology. To these may be added a few words and sentences printed in phonetic type in a little paper called "The Glorious Sun," published at irregular intervals in 1895 at Anadarko by Lewis D. Hadley. There is also in possession of the Bureau an extended manuscript vocabulary with texts collected on the reservation by Albert S. Gatschet in 1880.

Although the Kiowa language is really vocalic, nearly every syllable ending in a vowel and there being but few double consonants, yet the frequency of the explosive or aspirated sounds renders it unpleasing to the ear and unfitted for melodious musical composition, such as we find in the Arapaho and Caddo songs. It has, however, a forcible effect in oratory on account of the strong distinct enunciation of nearly every vowel and syllable, the vigor of the gutturals and dentals, and the redundance of the sonorous _o_. The distinct emphasis put upon nearly every syllable gives to sentences the effect of a chant or recitation, while the frequent rising inflection lends a querulous tone to an ordinary conversation.

The language lacks _f_, _v_, and _r_. In attempting to pronounce English words, _p_, _b_, and _l_ are substituted, respectively, for these sounds, while _ch_ is changed to _ts_. The diphthong _au_ is also wanting, and short _û_ occurs only in a few words of foreign origin. With the exception of _ă_ short or obscure, the vowels are generally long. _D_ has a slight explosive sound and approximates _t_. Before _l_ it is softened or sometimes even entirely elided, the vowel being lengthened to supply the hiatus. Thus in Bartlett's vocabulary we find _ol_, _k'ul_, and _kol_ for _âdal_, _k`odal_, and _gadal_. The same change is made by the Kiowa in pronouncing English words of like character, as _s[=ā]l_ for _saddle_. The most common vowel sounds are _a_, _ä_, _e_, and _o_; _â_ with certain speakers becomes _o_, and _e_ is weakened to _i_. Nasal vowels are frequent. There are several aspirated or medial sounds and a strong explosive _k`_. Below is given the list of sounds according to the Bureau system, nasals being indicated by _ñ_. A frequent rising inflection at the end of words, represented by some authors by means of a final _h_, is here indicated by the accent _´_.

Like all other living languages, the Kiowa is undergoing a process of gradual change, and many archaic forms and expressions are used by the old men, particularly in reciting myths, which are unknown or difficult of interpretation by the younger people. The same fact has been noted among other tribes (_Matthews, 5_). The changes are more rapid in Kiowa on account of the tribal custom, already mentioned, of substituting new words for any which suggest the name of a person recently deceased. Even such common words as _dog_, _bird_, and _moccasin_ have thus been entirely changed within a few years, and some old men remember as many as three different words used at different periods for the same object. As this process has been going on for an indefinite length of time, it of course adds difficulties to the work of investigating the linguistic affinities of the language. In most, if not all cases, however, the new word is not an actual new creation, but a new combination of old root forms.

In most tribes we find the priests using in their ceremonial rites a peculiar dialect, full of archaic forms and figurative expressions unintelligible to the common people. This is probably true also of the Kiowa.

Traces of dialectic forms appear in the language, and from this fact and from statements of the old people, it is probable that some at least of the six recognized Kiowa tribal divisions previously described, were originally distinct, but cognate and allied, tribes, speaking different dialects. The extinct K`uăto particularly are said to have spoken the language in a peculiar manner.

A few words from other Indian languages, occurring in the text, are also included in the glossary. Corrupted popular forms of Indian words are printed in capital letters.

Sounds

a (long)--_pa_, buffalo bull.

ă (short or obscure)--_guăt_, picture.

â (deep, varying to _o_)--_âdal_, hair.

ä (German ä)--_tägyĭ_, wild sage.

e (long, varying to _i_)--_pe_, sand.

i (long)--_piă_, fire.

ĭ (short) not frequent.

o (long; sometimes substituted for _â_ or ă´ accented)--_po_, trap.

u (long)--_gu´ădal_, red.

ŭ (short) not common.

û (not common, only in foreign words)--_Pä´súñko_, Paseños of El Paso.

ai--_pai_, sun.

ñ (nasalized vowel)--_tseñ_, horse.

b--_bot_, stomach.

d (slightly explosive)--_do´_, tipi; _doha_, bluff.

d (evanescent)--_âdal_, hair.

g (sometimes approaching the sound of _k_)--_go_, and; _gadal_, buffalo.

h--_ho´an_, road, trail.

k--_kop_, pain.

k` (explosive)--_k`op_, mountain.

l--_älo´_, wild plum.

m--_mă´să´_, six.

n--_onhä´te_, bear.

p--_po_, trap.

p' (aspirated)--_p'o_, beaver.

s (there is no _sh_)--_sen_, nostril.

t--_tem_, bone.

t' (aspirate)--_t'a_, ear; _t'aiñ_, white.

w (very rare)--_Woháte_, a personal name.

y--_yi´a_, two.

z--_ze´bat_, arrow.

KIOWA-ENGLISH GLOSSARY

a--a game; _do´-a´_, _tso´ñ-a´_, etc.

ä--(1) feathers; singular, _ägo_, in composition, _ä-_; (2) trees, bushes, timber, wood, plants; singular _ä´do_, in composition _ä-_. _Pep_, literally "bush," is now frequently used on account of the recent death of a person in whose name _ädo_ occurs as a component.

ä[)ä]´--I come or approach; I came, _ätsä´n_; he or they came (sometimes used for return), _tsän_; come (imp. sing.) _im[)ä]´_.

Ä´anoñ´te--see _Doha´sän_ (2).

ä´-ä´oto´n--a timber clearing; from _ä_ and _ä´oto´n_, q.v.

Ä´bä´dlo´--"timber hill, or ridge" from _ä_ and _bä´dlo´_, q.v.; a bluff or hill closing in upon the bottom on the south side of the Washita at the Kiowa winter camp, 4 miles above the agency.

Ä´bäho´ko--Navaho; the old name, derived from the word Navaho; now more frequently called _Kotse´nto_, "muddy bodies" (_tse´n_, mud), from an alleged custom of painting themselves with clay. SIGN (1) "Mountain people," same as for the Ute (see _I´ătä´go_); (2) "Knife-whetters," same as for Apache (see _Tagu´i_).

abiñ´--tripe; the principal stomach of the buffalo or cow.

a´da´--island.

â´dal--hair; _â´daltem_ (literally, hair bone), head, in composition sometimes _âdal-_.

´dalbea´hya--the eucharistic "medicine" of the Kiowa, derived from the Sun-boy; sometimes called the _Tä´lyi-da´-i_, "Boy medicine," (page 238). The name refers in some way to the scalps with which it is covered, from _â´dal_, hair.

ä´dăldä--repeated (said of a ceremony), and hence might also be rendered "united" or "union," as applied to two ceremonies near together; _gi´ä´dăldäa´mo_, they will repeat the ceremony; _gi´ä´dăldäa´mi_, they have repeated the ceremony. The common word for often, or repetition, is _a`pa´_, as _a`pa´ gyäda´mo_, I am repeating or have repeated it, I have done it several times or often.

â´dalda-`gu´ăn--the scalp dance; literally "hair-kill dance," from _âdal_, _dă_, and _gu´ăn_, q.v.; scalp (noun), _ä`tä´t_ (see Winter 1849-50).

â´dalhabä´--"sloping or one-sided hair," from _â´dal_ and _habä´_, q.v.; a style of hair dress in which the hair upon the right side of the head is shaved close so as to display the ear pendants, while left full length on the left side.

´dalhabä´-k`ia--"_´dalhabä´_-man," a noted Kiowa chief killed in Texas in 1841 (see Winter 1841-42). The name refers to his peculiar hairdress, from _âdalhabä´_ and _k`ia_, q.v.

âdalhâñ´gya--money; literally "hair metal," from _â´dal_ and _hâ´ñgya_, q. v. (for explanation of name, see Winter 1832-33); softened to _â`lhâñgya_ or _o`lhoñ´gya_. Cf. _go´m-â´dal-hâ´ñgya_.

â´dalka´-i--foolish, crazy (temporarily); from _â´dal-_, head, in composition. Harmlessly demented, _â´dalka´-idă´_; stupid, _â´dalka´yom_; he has become crazy, _â´dalka´yom-dehe´dal_.

´dalka´-ido´ha´--"crazy bluff;" a bluff on the south side of Bear creek, near its head, between Cimarron and Arkansas rivers, near the western Kansas line. So called on account of a rejoicing there over a Caddo scalp (see Winter 1860-61).

â´dalka´-igihä--a crest or topknot, from _â´dal_ and _ka´-igihä´_, q.v. The kingfisher is called _âdalka´-igihä´_, on account of his topknot.

´dalk`ato´i-go--Nez Percés; "people with hair cut round across the forehead," from _â´dal_, _k`ato´i_, and _-go_, q. v. Identified by means of a picture of Chief Joseph. SIGN: Right forefinger drawn around across forehead.

´dalpe´pte--"bushy hair," an old Kiowa warrior, commonly known as Frizzle-head; from _â´dal_, _pep_, and _te_, q. v. _Âdalpep_ is also the name of a specific variety of bush.

´daltädo--see _K`apä´to_.

â´daltem--head or skull, literally "hair bone," from _â´dal_ and _tem_, q. v. In composition it becomes _âdal-_ or _â´daltoñ_, the latter being the plural form.

´daltem-etku´egan-de p'a--"head-dragging creek," from _â´daltem_, _etku´egan_, _-de_, and _p'a_, q.v.; a small tributary of Clear fork of the Brazos (_Äse´se p'a_) in Texas (see Winter 1837-38).

â´daltoñ--heads, plural form of _âdaltem_, q. v. The plural form is commonly used in the composition of proper names, as _Âdaltoñ-edal_, "Big-head;" _Sapo´dal-adaltoñ p'a_, "Owl-head creek." This pluralizing of proper-name forms is common also in other Indian languages.

´daltoñ-â´dalka´-igihä´go--Ponka; "Crested-head people," on account of their peculiar headdress, consisting of a ridge of erect hair along the top of the head from front to back, like the crest of an ancient helmet; from _â´daltoñ_, _â´dalka´-igihä´_, and go, q. v. Cf. _´daltoñ-ka´-igihä´go_.

´daltoñ-e´dal--"Big-head," from _â´daltoñ_ and _edal_, q. v.; (1) a prominent Kiowa warrior who died in the winter of 1863-64; (2) a chief still living, nephew and namesake of the other, commonly known as Comalty, from his former name _Gomä´te_, which can not be translated.

´daltoñ-ka´-igihä´go--Flatheads, literally "compressed head people," from _â´daltoñ_, _ka´-igihä´_, and go, q. v. They are sometimes also called _´daltoñ-k`iägo_, "Head people." The Kiowa indicate them in the sign language by a gesture as if compressing the head between the hands. Cf. _´daltoñ-â´dalka´-ijihä´go_.

´daltoñ-k`i´ägo--See the preceding.

ä´dalto´yi--wild sheep; plural _ä´dalto´yui_; the name refers to their going in droves or herds; also called _teñbe_, plural _te´ñbeyu´i_.

Ä´dalto´yui--"Wild Sheep," one of the six military orders of the Kiowa (see 142), from _âdalto´yi_, q. v. They are also called _Teñ´beyu´i_, from _teñ´be_, another name for the same animal.

Ä´dăm--the Kiowa name of agent Charles E. Adams (1889--1891); a corruption of his proper name.

Ä´da´n--"Timber pass," locative _Ä´da´ngyă_, from _ä_, _dan_, and _gyă_, q. v.; the valley along _Ä´da´n p'a_, q. v.

Ä´da´n p'a--"Timber-pass creek," from _ä_, _dan_, and _p'a_, q. v.; a creek north of Mount Scott, flowing south into Medicine-bluff creek, on the reservation. Se´t-ĭmki´a, _Gaa´piatañ_, and other prominent Kiowa live upon it.

A`da´te--"Island," from _a`da´_, q. v.; head chief of the Kiowa in 1833, superseded by the great Dohasän.

ADDO ETA--see _Ä´do-ee´tte_.

ä´`de--an idol or amulet carried on the person. Cf. _Ä´`dek`i´a_.

Ä´`dek`i´a--"Idol-man," from _ä´`de_ and _k`i´a_, q. v.; a Kiowa warrior, so called because he always carried an unknown _ä´`de_ a pouch slung from his shoulder.

_Ä´`dek`i´a-de p'a_--Buck or Clear creek, which enters Red river at the corner of the reservation; literally "_Ä´`dek`i´a's_ river" (see the preceding), because he died there.

ä´do or ädă´--tree, shrub, timber; plural _ä_, q. v.

Ädo´ä p'a--Mule creek, between Medicine-lodge creek and Salt fork of the Arkansas, Oklahoma; literally "timber wind-break creek," from, _ä_ and _doä_, q. v.; so called from a circular opening in the timber, resembling a wind-break. Another informant says it was so called because frequented by the Pawnee, who used always to build such wind-breaks about their camps.

ä´do-byu´ñi--a circular opening in timber; from _ä´do_ and _byu´ñi_, q. v.

Ä´do-ee´tä-de p'a--Valley creek (?); a northern tributary of Elm fork in Greer county, Oklahoma; the _Ataway-taiti Pau_, of the map in U. S. Sup. Ct., Greer county case, I, 652; literally "big tree creek," from _ädo_, _ee´t_, _-de_, and _p'a_. So called on account of a large cottonwood formerly growing on its east bank, which required seven men to span it. It was afterward cut down by Mexicans. The form is plural. Cf. _Ä´gi´ăni p'a_. It was also known as _Tseñtän p'a_, from the _Tseñtänmo_ military order.

Ä´do-ee´tte--"Big-tree," from _ä´do_, _ee´t_ or _e´dăl_, and _te_; a prominent Kiowa chief, still living; spelled _Addo Eta_ by Battey.

Ä´do´mko--"people under the trees, timber people," from _ä_, _dom_, and _ko_; a collective term for the immigrant tribes from the gulf states, now in Indian Territory, the Cherokee, Creek, Choctaw, Chickasaw, Seminole, and Caddo. Individual tribes are known also by special names, as _Tsĕ´roki_ (Cherokee), _Masko´ki_ (Creek), _Ma´sep'_ (Caddo).

A-EI-KENDA (Apache)--"The One who is Surrendered;" the name with rendering as given in the treaty, of a Kiowa Apache chief who signed the treaty of 1837.

A`ga´bai´--"On-top-of-the-hill; a Kiowa woman killed by her husband in 1876-77.

Ä´`g'a´do--"wailing sun dance," from _a´`gyä_ and _g'ado_. The sun dance of 1837, so called on account of the wailing for warriors killed by the Cheyenne.

ä`ga´-i--a species of hawk.

Ä`ga´-i p'a--(1) "hawk creek;" the east fork of Elk creek on the reservation; (2) an upper branch of White river, of the Brazos, Texas.

ä´`ga´n--see _gyä´`gan_.

Ä`gâ´nti--a moon or month including parts of October and November, from _ä`gâ´ntsän_, q. v. Sometimes also called _Ä´`gântsä´nha_, or _Sä-kop p'a_, "midwinter moon," from _sä-kop_ and _p'a_. (See page 368.)

_ä`gâ´ntsän_--an irregular verb about equivalent to "I am coming soon," or "wait until I come." _Hi´tugŭ´ ä`gâ´ntsän_, "wait and I'll go."

Ä`gâ´ntsä´nha--see _Ä`gâ´nti_.

a´`gat--pimple.

a´`gat-ho´dal--measles, "pimple sickness," from _a´`gat_ and _ho´dal_.

Ä´gi´ăni p'a--the middle fork of Elk creek of Red river, on the reservation; "long, or tall, tree creek," from _ä_, _g´iăni_ and _p'a_; so called on account of a very large tree formerly upon it. Cf. _Ä´do-ee´tä-de p'a._ Marcy in 1852 notes large cottonwoods on the South Canadian about 101^c, one being 19-1/2 feet in circumference 5 feet from the ground.

Ä´`go´tä--chinaberry tree or _palo duro_; "hard wood tree," from _ä_, _got_, and _ä_.

Ä`go´tä p'a--"Chinaberry creek;" Palo-duro creek, in the panhandle of Texas.

Ägu´at--see _Sä´k'ota_.

Ägun´tä p'a--Washita river; "tipi-pole timber river," from _ä_, _guntä_, and _p'a_.

a´`gyä--lamentation, wailing, crying; a loud, general, and continuous wailing, as for the dead. It has no verbal form. Crying (n.), _a´lyi_; I cry, _äa´lyi_.

Ä´gya´i`ko--Penätĕ´`ka Comanche; "timber Comanche," from _ä_ and _Gyai`ko_. Their Comanche name, Penätĕ´ka or Penätĕ´`ka, signifies "honey eaters."

äha´gyä--they took it (a quantity or number, as of cattle or money, either by trade or force). The verb has no present. _gyäha´gyä_, I have taken it (animate object or money); _gyäta´gyä_, I have taken it (inanimate object).

ahi´ñ--cedar; "conspicuous," "peculiar," on account of its green appearance in winter; said also of a pinto horse, a finely dressed chief, etc. Cf. _ä´hi´ñ_, "principal tree," i. e., the cottonwood.

Ahi´ñ do´ha--"cedar bluff," from _ahi´ñ_ and _doha_; a bluff on the north side of Smoky-hill river, about opposite the mouth of Timber creek, near Fort Hays, Kansas.

Ahi´ña toñ--"cedar spring," from _ahi´ñ_ and _toñtep_; a water hole on the Staked plain in Texas or New Mexico.

AH-PE-AH-TONE--see _Ä´piatañ_.

AH-TE-ES-TA--see _Äte´stisti_.

Ä´hyäto--Southern Arapaho; plural, _Ä´hyädal_. The name can not be interpreted or explained by the Kiowa, but is the same name applied to the wild plum bush; the first syllable, _ä_, may mean tree, bush, or timber. The Kiowa formerly called the Southern Arapaho _Komse´ka-k`i´ñähyu´p_, "men of the worn-out leggings," from _komse´_, _ka´ti_, and _k`iñ´ähi_. T'ebodal, the oldest man in the tribe, says that the name _Ä´hyäto_ was formerly applied to the Osage (see _K`apä´to_), but was changed on account of a death and revived for another tribe. The Kiowa called the Northern Arapaho of Wyoming _Tägyä´ko_, "wild sage people" (from _tä´gyĭ_ and _ko_ or _k`iäko_), and the Arapaho Grosventres, living with the Blackfeet, they call _Botk`i´ägo_, "belly people" (from _bot_ and _k`i´ägo_).

ai´deñ--leaves, foliage.

Aideñ P'a--a moon or month including parts of March and April; "leaf or foliage moon," from _ai´deñ_ and _p'a_.

A´ideñ-gyägu´ădal-om´gyä-i--see _Pao´ngya_.

Ai´koñ p'a--"dark-timber, i. e., shady, river," from _ä_, _koñ_ and _p'a_; (1) Pawnee fork of Arkansas river in Kansas, also called _Mâ´nka-gu´ădal-de p'a_, from a Comanche chief named Mâ´nka-gu´ădal, q. v., who was killed there; (2) Boggy creek, tributary of the South Canadian, on the Wichita reservation, sometimes called _Gi´atä P'ada´ti_, "ridge creek, or backbone creek," from _gi´apa´-iñgya_, on account of a high ridge which separates it from the South Canadian (see also _Aikoñ tsen p'a_).

Ai'koñ P'a Sole´go or Ai´koñ P'a Yä´`pähe´gyă--Fort Larned, Kansas, established in 1859 on the south bank of Pawnee fork, 8 miles above its junction with the Arkansas, It was the issue point for the southern plains tribes until their removal to Indian Territory. The name signifies "soldier place on Dark-timber river," from _Aikoñ p'a_, _sole´go_ or _yä´`pähe´_, and _gyă_. Also called Mânka-gu´ădal-de P'agya, Yä´`pähe gi´ădal-de´e, q.v.

A´ikoñ tsen p'a--Lebos creek, Greer county, Oklahoma; "dark timber mud creek," or "muddy dark-timber creek," from _Aikoñ p'a_ and _tsen_. Sometimes called simply Aikoñ p'a.

ak`a´--rough, notched, serrated.

äk`a´--I am lying down; he is lying down, _k`a_. Cf. _k`a_, knife.

aka´-i--wrinkled.

akan(-gya)--last (of a series); at the end; in composition _aka´n_.

äko´ä--I spy.

Äk`o´dalte--"Feather-necklace," a Kiowa warrior and shield maker (see Winter 1853-54). Abbreviated from _Äk`o´dalpä´te_, from _ä_, _k`o´dalpä_, and _te_.

Ä´läho´--Quapaw? Omaha? Described as a tribe living north from the Osage, and with the same language and style of shaving the head. Gaa´piatañ, who knows the name of the Quapaw, says they are the Äläho´. The name occurs in the early French narratives, as Anahou, Anahon, Anahous, and Annaho, described as the Osage or a part of them (Joutel, 1687; La Harpe, 1719; Bienville (?), 1719; in Margry, VI). Dorsey stated that the Osage, Quapaw, and Kaw speak one dialect, and the Omaha and Ponka another dialect, of the same language. The name has no meaning to the Kiowa, who say that it is the name used by the Äläho´ themselves. It can hardly be intended for the Omaha, whom the Kiowa call _O´moho´ñko_.

älo´--plural _älâ´go_, the wild plum; _t`äbälo´_, "antelope plum," a smaller bush variety; _señ-älo´_, "prickly _älo´_," the prickly pear; _pa´gi-älo´_, "downy _älo´_," peach; _älo-sâhe´_, "green _älo´_," apple; _älo´-gu´ak`o_, "yellow _älo´_," orange; _älo´-koñ´kya_, "black _älo´_," prune.

âm, âmo--the root of the verb to do, to make; I make it (generic), _gyädâ´mo_; I make it (dress, arrow, etc), _gyätâ´mo_; I make butter, etc, _giâ´mo_.

an--a track.

änä´obahe´ma--we must die (from Kâitse´ñko song). Cf. _hem_.

Ä´ndali--for "Andres;" Andres Martinez, an influential Mexican captive among the Kiowa and delegate in 1894 (see Winter 1866-67).

añga´dal--beyond, more.

Añga´-ite´--"Ankle," a Mexican captive and Florida prisoner in 1875. There is no real word for ankle, which is described as "foot joint," etc.

Ango´pte--see _T'ene´-ango´pte_.

añgya--sitting; _ääñgya_, I sit; _ä´ñgya_, he sits.

A´nko´ or A´nkopa´-iñgyade´te--"In-the-middle-of-many-tracks," from _an_, _kopa´-iñgya_, _de_, and _te_. A Kiowa warrior, author of two of the calendars, commonly abbreviated to Anko´.

anso´, anso´i--foot.

A´nso-gi´ăni or Anso´`te--"Long-foot," from _anso´_, _gi´ăni_, and _te_; a noted priest of the _taíme_, who held it for forty years, from before 1833 until his death in the winter of 1870-71. Commonly abbreviated to Anso´`te.

ä´ntsenku´ădal--"he (she) built a nest there," literally, "he put clay (?) there;" a bird's nest is called _tsen_, which also is the word for "mud," possibly because some birds build nests of clay; _tsengiâ´mo guato_, "the bird is building a nest." A bird's nest is also called _gu´ăto-do´_, "bird house."

äo´päñ--he was initiated into the Kâ´itseñko, q. v.; I am, etc, _äo´päñ_; they were initiated, etc, _edo´päñ_; to initiate into the Kâ´itseñko, _äo´pä_, from verb _äo´pä_, "to tie with a rope around the neck" (see Summer 1846). I tie it, _gyäpä´imo_; I tie him with a rope around his neck (not necessarily to choke him), _gyäo´pä_; I choke him with my hand, _gyäo´`de_.

ä´oto´n--they were massacred, exterminated, or annihilated; also to clear off, as timber; I exterminate them, _de´oton_; we shall exterminate them, _e´dato´ndo´_.

A'pämâ´dal(te)--"Struck-his-head-against-a-tree," a Mexican captive killed in Texas in the winter of 1866-67. From _äpâdeâ´dalgop_, "I strike my head against a tree;" _ä_, tree; _â'dal-_, head, in composition.

äpäñtsep--they left him (it) tied; I tie him (uncommon), _gyäpä´ñi_; I leave him tied, _gyäpä´ñtsep_.

a´`pata´--far up, far off; a word used in pointing out the top of a very tall tree, the end of a long rope or a sky depth; intended to convey the idea of going out of sight.

A´päta´te--"Far-up," from _ä´`päta´_ and _te_; a Kiowa rendering of the name of the Cheyenne chief, Wo´ifdo´ĭsh, "Touch-the-clonds," killed by the Pawnee in 1852. He was also called K`a-t'ogyä, "Knife shirt," or Hâ´ñt'o´-gyäk`i´a,` "Iron-shirt-man" (Cheyenne, _Mä-ai´-tai´-ĭ´stsĭ-hĭ´nă´_) on account of a cuirass which he wore, probably taken from Mexico (see _k`a_, _t'ogyä_, _hâñgya_, _k`ïa_).

Ä´pätdo´ p'a--Cimarron river, Oklahoma, "river of trees with low spreading branches," from _ä_, _pä´tdo´_, and _p'a_. Also sometimes called _Doha´te-hem-de p'a_, "river where Doha´sän died" (in 1866), from _Doha´te_, _hem_, _-de_, and _p'a_.

ä´pätsä´t--tree tops, from _ä_ and _pätsä´t_.

a´peñ.--otter.

A´peñ-gu´ădal--"Red-otter;" a Kiowa warrior, brother of old Lone-wolf (see Winter 1873-74). From _a´peñ_ and _gu´ădal_.

Ä´piatañ--"Wooden-lance;" a Kiowa delegate to the messiah, 1890, and to Washington, 1894; also spelled _Ah-pe-ah-tone_ (_Report, 113_). The name implies a lance without a metal blade, like Set-t'aiñte's famous _zebat_, from _ä_ and _piătañ´ga_.

ä´poto--a branch or limb of a tree; a forked stick or rod; one of the large forked poles which support the roof of the medicine lodge; from _ä_ and _po´to´_ (see story, Summer 1857).

ä´sâhe´--ragweed (_Ambrosia psilostachya_), literally "green plant," from _ä_ and _sâhe´_. It is used medicinally by the Kiowa for persons and horses, and on account of the resemblance to its bitter taste the name has been transferred to pickles, _äsâhe´_, whence also _ä´sâhe´toñ_, vinegar.

ase´--a creek or small stream. The word is seldom heard, _p'a_ being generally used for all streams, large or small.

a´se´gya--spring (the season), an archaic word which can not be analyzed (see page 366). It is also known as _so´npa´ta_, "grass sprouting," from _son_ and _gyäpa´ta_.

ä´semtse--he was stolen. I steal, _gyäse´mdo_ or _gyäse´mk`o_; I steal a horse, cow, etc, _gyäse´mk`op_; they stole them (horses, etc), _eda´se´mk`op_; thief, _se´mät_, hence their name for the Kiowa Apache.

Ä´sese p'a--Clear fork of Brazos river, Texas; literally, "wooden arrowpoint river," from _ä_, _se´se_, and _p'a_. The Comanche name, conveying the same meaning, is _Tä´`ka-ho´novĭt_. Cf. _Se´sep'a_.

_Ätäbĭts_ (Comanche)--see _Ĕ´sikwita_.

Ä´-tagu´i--the Lipan and the Mescalero Apache; "timber Apache," from _ä_, and _Tagu´i_. It seems to refer more particularly to the Lipan, the Mescalero usually being called by their Comanche name of _Ĕ´sikwita_.

ä´taha´-i--a war-bonnet, literally "feather crest," from _ä_ and _taha´_. The war-bonnet is the most showy part of an Indian warrior's dress, and consists of a cap and crown of eagle feathers, with a pendant of the same feathers fixed in a broad streamer of red cloth or buffalo skin of sufficient length to trail upon the grotind when the wearer stands erect. Cf. _ä´tä`lä´_.

Ä´taha´-i Gyä´`gan-de Ase´--"creek where they bought the war-bonnet;" the fourth creek entering North fork of Red river from the north below Sweetwater creek, western Oklahoma; so called because some returning warriors brought to the Kiowa camp there a war-bonnet taken from the Ute (see Summer 1869). From _ä´taha´-i_, _gyä`ga´n, -de_, and _ase´_.

Ä´taha´-ik`i--"War-bonnet-man," a Kiowa warrior killed in Mexico in 1844-45; also known as _Set-k`o´dalte_, "Bear-neck;" from _ä´taha´-i_, _k`i_, _set_, _k`odal_, and _te_.

ät'a´kagu´a--antelope "medicine" for hunting antelope; literally, "they surrounded (_äka´gu´a_) antelope (_t'a_);" present, used only for ceremonial or "medicine" surround, _ät'a´kayi´_. The common word is _egi´atä´da_, "they are surrounding him" (see Winter 1848-49).

Ä´-t'a`ka´-i--"timber Mexicans," inhabitants of Tamaulipas and both sides of the lower Rio Grande; from _ä_, and _t'a`ka´-i_.