,,anthropological ,,papers ,,of ,,the ,,american ,,museum ,,of ,,natural ,,history ,,vol4 ,,xvi1 ,,part ,,vi ,,notes ,,on ,,the ,,kiowa ,,sun ,,dance ,,by ,,leslie ,,spier ,,new ,,york ,,published ,,by ,,order ,,of ,,the ,,trustees #aiba ,,notes ,,on ,,the ,,kiowa ,,sun ,,dance4 ,,by ,,leslie ,,spier4 ,,illustrations4 ,,text ,,figures4 ,,page4 #a4 ,groundplan of ,dance ,lodge #dda ,,notes ,,on ,,the ,,kiowa ,,sun ,,dance4 ,the following notes were obtained from ,andres ,martinez 7,andele1 a ,mexican captive of the ,kiowa whose history#a is well known7 in ,august1 #aiai4 ,attention was directed in the first instance to the organization of the dance1 but a brief description of the whole ceremony was also obtained1 chiefly by way of comments on ,scott's account4#b ,the last ,kiowa sun dance was held in #ahhg4c ,the ,kiowa sun dance is the prerogative of the individual who owns the sacred image1 the tai'me4 ,he deputes the ancillary offices where he sees fit1 although there is a well-defined tendency for them to be hereditary4 ,the predominant idea of this image is that of a war medicine4 ,thus the dance is fundamentally like that of the ,crow1 but it differs from it in two important respects4 ,first1 the ,kiowa rites cluster about only one particular medicine1 whereas among the ,crow1 any one of a number of medicine dolls may be used in the ceremony4 ,the question arises whether the dozen minor ,kiowa images1 which are sometimes brought into the dance1 were more recently acquired or constructed in order to reproduce the functions of the tai'me1 or whether one medicine doll has completely overshadowed all the others1 as seemed about to happen among the ,crow4 ,the evidence favors the first view1 since no rites1 other than those attendant on any personal medicine1 are described1 or even intimated1 for the minor images4 ,the second difference is1 that while the ,crow shaman invokes his medicine for any one who appeals to him for aid1 acting only in a directive capacity1 the ,kiowa tai'me owner is himself the principal suppliant4 ,were it not for the hereditary bias in the distribution of ceremonial functions1 the ,kiowa sun dance would be the prerogative of one man as completely as that of the ,crow is1 when the latter is once under way4 ,the hereditary principle does not appear in the military societies except in the ownership of the medicine lance or arrow 7ze'bo74#d ,the ,kiowa sun dance 7k'o,,greek ,,small ,,letter ,,thetadun specifically the name for the lodge7 was an annual tribal affair1 in which the associated ,kiowa ,apache freely joined4#e ,it was danced in an effort to obtain material benefits from1 or through1 the medicine doll in the possession of the medicineman1 who is at the same time director and principal performer4 ,this is a small image1 less than #b feet in length1 representing a human figure dressed in a robe of white feathers1 with a headdress consisting of a single upright feather and pendants of ermine skin1 with numerous strands of blue beads around its neck1 and painted upon the face1 breast1 and back with designs symbolic of the sun and moon4 ,martinez says the face is entirely obscured by hanging beads4 ,the image itself is of dark-green stone1 in form rudely resembling a human head and bust1 probably shaped by art like the stone fetishes of the ,pueblo tribes4 ,it is preserved in a rawhide box in charge of the hereditary keeper1 and is never under any circumstances exposed to view except at the annual sun dance1 when it is fastened to a short upright stick planted within the medicine lodge1 near the western side4444 ,the ancient tai'me image was of buckskin1 with a stalk of ,indian tobacco for a headdress4 ,this buckskin image was left in the medicine lodge1 with all the other adornments and sacrificial offerings1 at the close of each ceremony4 ,the present tai'me is one of three1 two of which came originally from the ,crows1 through an ,arapaho who married into the ,kiowa tribe1 while the third came by capture from the ,blackfeet4#f ,the bundle containing the image is usually hung outside of its keeper's tipi4 ,it is not customary to expose the image except at the sun dance1 but tobacco is placed with it from time to time4 ,its function outside of the dance is identical with its use there3 those who need its aid make vows to it1 which they fulfil by sacrificing horses1 etc41 and making sweatlodges4 ,the image is the property of one man1 or more properly of his family1 since it may be inherited by his blood relatives4 ,if the transfer is made before the father's death1 payment and a sweatlodge must be given by the son4#g ,after ,long ,foot died about #ahgj1 as he had no son1 it passed into the possession of three of his nephews in succession1 and reverted in #ahid to his daughter who still has it4#h ,while she may handle the image1 she would not be permitted to enter the dance with it4#i ,there the functions which would normally devolve on her would be performed in their entirety by a captive4 ,this captive has been trained to the position in order to take the place of the image keeper should he be sick4 ,a captive is chosen for the substitute so that a calamity incurred by a mischance in the proceedings may fall on him alone and not on the ,kiowa4 ,the erstwhile substitute1 a ,mexican1 is still living4 ,the image keeper1 like his four associates1 must not look in a mirror1 nor touch a skunk or jackrabbit4 ,one who touches these animals cannot enter the tipi where the doll is housed until four days have elapsed4 ,no dog is allowed in this tipi1 nor is one permitted to jump over the keeper or his four associates1 the g4uolg4uat4 ,there are ten or twelve minor images 7tailyuka7 which strongly resemble the tai'me in function1 as they are essentially war medicines4 ,most of them were in the keeping of men other than the sacred doll owner1 but two were kept by him for a time4#aj ,they have little or no part in the sun dance4 ,the ,gadombitsonhi1 ,old-woman-under-the-ground1 belonged to the ,kinep band of the ,kiowa4 ,it was a small image1 less than a foot high1 representing a woman with flowing hair4 ,it was exposed in front of the tai'me at the great sun-dance ceremony1 and by some unexplained jugglery the priest in charge of it caused it to rise out of the ground1 dance in the sight of the people1 and then again sink into the earth4#aa ,the sun dance was normally an annual ceremony1 but sometimes a year passed without one4 ,the dance was theoretically dependent on someone going to the keeper and saying1 ,i dreamed of it 7i4e41 the sun dance71 or on the keeper himself dreaming of it4 ,on two occasions a second dance was held in the dance lodge after the keeper had removed the sacred doll at the close of the first dance1 because a second man had also dreamed of it4#ab ,after the dream is announced the keeper hangs the image on his back and rides out to all the camps1 announcing1 as he circles them1 that he will conduct the ceremony the following spring 7,may or ,june74 ,this announcement was sometimes made immediately after the close of the preceding dance1 but usually it came just before they intended to hold the dance4#ac ,the keeper fasts while he is making the announcement1 even if it takes three days1 as may happen when the camps were scattered4 ,when they know the dance is to be held1 others vow to dance for a specified number of days1 and all gather near the dance ground4 ,no one may absent himself3 they are all afraid of his medicine4 ,when the tribe is assembled1 the keeper circles the camp1 again bearing the sacred doll on his back4 ,two young men are selected by the keeper from one of the military societies#ad to scout for a tree to serve as center pole for the dance lodge4 ,while searching1 they must refrain from drinking4 ,about this time all those intending to dance are building sweatlodges to purify themselves3 the keeper must enter each of these to direct the proceedings2 this entails considerable work on him4 ,should he be sick at this time1 the doll is carried into the sweatlodge by the captive in his stead4 ,it is incumbent on the tai'me shield owners to accompany this captive and help him perform the necessary ceremonies4 ,when the tree for the center pole has been selected1 the whole camp moves after the keeper and his family to the dance ground4 ,a dozen or more old men follow immediately after him4 ,the main body is guarded front1 rear1 and both flanks by the military societies1 as is customary when a camp moves4#ae ,the procession halts four times on its journey while the keeper smokes and prays4 ,next1 the soldier societies charge on the dance ground1 or rather on a pole erected there before the camp circle is established1#af according to ,methvin 7p4 #fd71 but on the newly established camp itself according to ,scott's informants 7p4 #ceg74 ,the next morning the man who has that privilege sets out with his wife to get the hide of a young buffalo bull4 ,when such a person dies1 the keeper appoints one of his kin to take his place4#ag ,the couple must fast while on this hunt4 ,if the buffalo is killed with a single arrow1 it is a favorable omen1 if many are needed1 the opposite is indicated4 ,the buffalo must be killed so that he falls on his belly with his head toward the east4 ,a broad strip of back skin1 with the tail and head skin attached is carried to the keeper's tipi1 where feathers are tied to its head4#ah ,the next morning they set out to fetch the center pole4 ,scott describes a parade around the camp circle by the military societies which then proceed to charge the tree selected for the center pole1 which is defended in sham combat by one of the men's societies#ai 7akiaikto1 war with the trees74 ,after the chiefs have recited their coups1 and prayers have been said by the sacred doll keeper and his wife1 who have brought the doll there1 the tree is chopped down by a captive ,mexican woman4 ,a captive is always selected for this difficult task1 so that any harm due to an error on her part may not fall on a tribesman4 ,this function is always performed by a ,mexican woman3 when she dies1 the keeper appoints her successor4 ,as the tree falls1 they shout and shoot in the air4 ,the pole is carried to the dance ground by a society designated by the keeper1#bj where a hole to receive it has been dug by a men's military society4#ba ,the pole is set upright by a single medicineman who owns this privilege4 ,the buffalo hide is then fastened across the forks with its head to the east and offerings of cloth1 etc41 brought by various individuals are tied to it4 ,in #ahgc ,battey observed3-- ,the central post is ornamented near the ground with the robes of buffalo calves1 their heads up1 as if in the act of climbing it2 each of the branches above the fork is ornamented in a similar manner1 with the addition of shawls1 calico1 scarfs1 c41 and covered at the top with black muslin4 ,attached to the fork is a bundle of cottonwood and willow limbs1 firmly bound together1 and covered with a buffalo robe1 with head and horns1 so as to form a rude image of a buffalo1 to which were hung strips of new calico1 muslin1 strouding1 both blue and scarlet1 feathers1 shawls1 c41 of various lengths and qualities4 ,the longer and more showy articles were placed near the ends4 ,this image was so placed as to face the east4#bb ,the center pole is not painted4 ,after the center pole is in place1 everyone1 but especially the military societies1 assists in building the enclosing structure4 ,the lodge is like those of the ,arapaho and ,cheyenne3 it is circular1 the rafters rest on the center pole1 and the covering of boughs extends a third of the way to the center of the roof4 ,an entrance is left on the east side4 ,a flat stone is placed here so that every dancer passing through must set his foot on it4 ,wet sand is spread over the ground in the dance lodge#bc and heaped around the base of the center pole4 ,two little round holes1 walled in with mud1 are dug near the rear of the lodge to hold incense smudges4 ,a screen of cottonwood and cedar branches is constructed just north of these4 ,this business continued through the day1 except for an hour or two in the middle of the afternoon1 when the old women#bd--the grandmothers of the tribe--had a dance4 ,the music consisted of singing and drumming1 done by several old women1 who were squatted on the ground in a circle4 ,the dancers--old1 gray-headed women1 from sixty to eighty years of age--performed in a circle around them for some time1 finally striking off upon a waddling run1 one behind another2 they formed a circle1 came back and1 doubling so as to bring two together1 threw their arms around each other's necks1 and trudged around for some time longer2 then sat down1 while a youngish man circulated the pipe1 from which each in turn took two or three whiffs1 and this ceremony ended4#be ,when the dance lodge was completed the soldiers of the tribe then had a frolic in and about it1 running and jumping1 striking and kicking1 throwing one another down1 stripping and tearing the clothes off each other4#bf444 ,before this frolic was over1 a party of ten or twelve warriors appeared1 moving a kind of shield to and fro before their bodies1 making1 in some manner 7as ,i was not near enough to see how it was done71 a grating sound1 not unlike the filing of a mill-saw4#bg ,in the afternoon1 a party of a dozen or more warriors and braves proceeded to the medicine house1 followed by a large proportion of the people of the encampment4 ,they were highly painted1 and wore shirts only1 with head-dresses of feathers which extended down the backs to the ground1 and were kept in their proper places by means of an ornamented strap clasping the waist4 ,some of them had long horns attached to their head-dresses4 ,they were armed with lances and revolvers1 and carrying a couple of long poles mounted from end to end with feathers1 the one white and the other black4 ,they also bore shields highly ornamented with paint1 feathers1 and hair4 ,they took their station upon the side opposite the entrance1 the musicians standing behind them4 ,many old women occupied a position to the right and near the entrance1 who set up a tremulous shrieking2 the drums began to beat1 and the dance began1 the party above described only participating in it4 ,they at first slowly advanced towards the central post1 followed by the musicians several of whom carried a side of raw hide 7dried71 which was beaten upon with sticks1 making about as much music as to beat upon the sole of an old shoe1 while the drums1 the voices of the women1 and the rattling of pebbles in instruments of raw hide filled out the choir4 ,after slowly advancing nearly to the central post1 they retired backward1 again advanced1 a little farther than before2 this was repeated several times1 each time advancing a little farther1 until they crowded upon the spectators1 drew their revolvers1 and discharged them into the air4 ,soon after1 the women rushed forward with a shrieking yell1 threw their blankets violently upon the ground1 at the feet of the retiring dancers1 snatched them up with the same tremulous shriek that had been before produced1 and retired2 which closed this part of the entertainment4 ,the ornamented shields used on this occasion were afterwards hung up with the medicine4#bh ,these may be the shields which are associated with the tai'me4 ,later1 after the sacred doll has been brought into the lodge1 they are either hung with it on the cedar screen as ,battey observed1#bi or on stakes set up outside the dance lodge to the west1 i4e41 behind the image1 where ,martinez saw them4 ,no offerings are made to them there4 ,it is incumbent on a tai'me shield owner to dance with the associates 7g4uolg4uat7 in every sun dance so long as he continues to own the shield4 ,he is not considered one of the associates however4 ,shield owners always help the image keeper when he asks their aid4 ,they must also assist his captive substitute when officiating in a sweatlodge4 ,a shield owner cannot sell his shield1 but he may give it to his son in anticipation of his death1 receiving presents in return4 ,otherwise1 on the death of its owner the shield is placed on his grave4 ,should a son or nephew dream of it1 he has the right to make a duplicate with the help of the doll owner in order to keep it in the family4 ,however1 if any other man dreams of it and wants to make the duplicate1 he must pay the owner4#cj ,the shield is usually hung outside of its owner's tipi4 ,the shield owners must not eat buffalo hearts1 or touch a bearskin1 or have anything to do with a bear4 ,like the associates1 they must not smoke with their moccasins on1#ca or kill1 or eat any kind of rabbit1 or kill or touch a skunk4#cb ,these shields are used only in war as their owner's personal medicine3 no offerings are ever made to them4 ,late in the day1 a number of men who have vowed to take part in the subsequent dance1 together with one woman who has the privilege1#cc are garbed in buffalo robes to represent the living animals4 ,they gather to the east of the lodge where they simulate the actions of a herd of buffalo4 ,a man1 called a scout1 starts from the entrance of the lodge with a firebrand and circles about the herd until he meets a second man1 mounted and carrying a shield and a straight pipe1 who thereupon drives the buffalo toward the dance lodge1 which they circle several times before negotiating the entrance4 ,once inside they lie down2 the man with the pipe dismounts and enters4 ,picking up the hairs on the back of first one animal and another1 he says1 ,this is the fattest animal4 ,he is our protector in war4 ,then he recites a coup4 ,this designated 7or makes 87 a brave man of that buffalo4#cd ,both the man with the firebrand and he with the pipe ought to be medicinemen4 ,the present incumbent of the first office also has the privilege of erecting the center pole4 ,when these men die1 the sacred doll keeper selects successors from their families4#ce ,that evening after sunset the dance proper begins1 to last four nights and days1 ending in the evening4 ,the doll keeper proceeds to his own tipi1 where1 with the assistance of seven other medicinemen 7tai'me shield keepers and some others not otherwise connected with the ceremony71 he unwraps the tai'me4 ,carrying it on his back1 he walks to the dance lodge1 and1 completely circles it four times1 feigning to enter each time he passes the entrance4 ,after entering1 he goes around by the south side to the northwest quadrant1 where he plants the image hanging on a staff4 ,formerly two or more of the minor images1 tailyuka1 were placed with the tai'me4 ,after the image is in place the dancers enter to perform for the night4 ,the keeper dances throughout the whole four-day period4 ,he is painted yellow1 with a design representing the sun1 and sometimes another for the moon1 drawn on his chest and back4 ,his face was painted1 like that of the ,taimay itself1 with red and black zigzag lines downward from the eyes4 ,he wears a yellow buckskin kilt1 a jackrabbit skin cap with down attached1 and sage wristlets4 ,he is barefoot4 ,he carries a bunch of cedar in his hand1 and an eagle bone whistle from which an eagle feather is pendent4 ,battey observed that he was painted white at the buffalo-herding rite1 and not painted at all in the dance proper4#cf ,beside the tai'me keeper there are three classes of persons who dance2 the associates 7g4uolg4uat71 the tai'me shield keepers1 and the common dancers4 ,the four associates 7,scott's keeper's assistants7 must dance throughout the whole four day period4 ,they appear in four successive dances 7normally four years71 after which they choose successors from among those young men1 eighteen to thirty years old1 who have made the best records in war4 ,these young men1 with the assistance of their relatives1#cg pay horses and buffalo robes for the privilege1 receiving the regalia in return4#ch ,one who is chosen cannot refuse3 if he does1 he may expect a calamity4 ,the associate may belong to any of the military societies4 ,his office does not impose obligations of foolhardiness in war 7such as the no-flight idea71 but he is obliged to act the part of an intrepid warrior1 because he enjoys security in battle4#ci ,the associate must not look in a mirror lest he become blind1#dj nor can he touch a skunk or jackrabbit1 nor remain near a fire where someone is cooking4 ,dogs must not be permitted to jump over an associate4 ,he must remove his moccasins before he smokes1 but others may keep theirs on when smoking in his presence4 ,the associate dances in order to live long and to be a great warrior4 ,his body is painted white or yellow3 a round spot representing the sun is painted on the middle of his chest1 with a crescent moon 7the concavity upward7 on both sides of the sun1 and the same decoration is repeated on his back4 ,the skin is cut away as a sacrifice and to make these designs permanent after his first dance4 ,a scalp from a tai'me shield hangs on his breast with two eagle feathers2 another on his back4 ,his face is ornamented with a green stripe across the forehead1 and around down the sides of the cheeks1 to the corners of the mouth1 and meeting on the chin4#da ,he wears a yellow buckskin kilt1 with his breechclout hung outside1 like the ,arapaho and ,cheyenne sun dancers4 ,bunches of sage are stuck into his belt1 others tied around his wrists and ankles1 and carried in each hand4 ,on his head is either a cap of jackrabbitskin in which is stuck an eagle feather or a sage wreath with down attached4 ,he carries a bone whistle4 ,like the sacred doll keeper and all other dancers1 he is barefoot4#db ,battey saw three associates purify themselves in the incense from the censors1 and then dance on piles of sage4#dc ,the tai'me shield owners1 who dance with the associates are sometimes painted yellow or green with pictures of the sun and moon on their bodies1 but otherwise they wear the regalia of the common dancers4 ,the rank and file of the dancers are men1 never women4 ,anyone may vow to dance a certain number of days1 with the object of becoming a better warrior and living long4 ,they believe that it warded off sickness1 caused happiness1 prosperity1 many children1 success in war1 and plenty of buffalo for all the people4 ,it was frequently vowed by persons in danger from sickness or the enemy4#dd ,sometimes a medicineman danced to intercede for a sick man4 ,a sick man who had vowed to attend the dance in order to be cured would be carried into the dance lodge1 but he would not dance4 ,these dancers make offerings to the tai'me4 ,they do not pay the doll keeper in order to enter the dance1 and they have no rights in any subsequent performance by reason of having once participated4 ,like all other dancers they must fast and go without water during the period that they dance2 they can however1 smoke1 provided the proper rites are observed4 444 ,the pipe was filled1 brought forward1 and laid upon the ground2 the person1 carefully turning the stem towards the fire1 and bedding it in the sand1 so that the bowl should remain in an upright position1 arose and stood with his back towards it1 or facing the medicine4 ,it was then approached by one of the musicians1 who1 in a squatting position1 raised his hand reverently towards the sun1 the medicine1 the top of the central post1 or buffalo2 then1 passing his hands slowly over the pipe1 took it up with his left hand1 and taking a pinch from the bowl with the thumb and fore finger of the right1 held it to the sun1 the medicine1 the top of the central post1 then the bottom1 and finally covered it up in the ground4 ,he then proceeded to light the pipe1 blowing a whiff of smoke towards the several objects of adoration1 and placed it carefully where he found it1 in reversed order1 that is1 with the stem from the fire4 ,the person who brought it had stood waiting all this time for it4 ,he now took it up and retired to the dancers1 who1 wrapped in buffalo robes1 were waiting1 in a squatting position1 to receive it4 ,the sand where the pipe had lain was carefully smoothed by the hand1 and all marks of it wholly obliterated4#de ,these dancers are painted white2 they wear white buckskin kilts1 with the breechclout outside1 carry bone whistles1 and are barefoot4 ,they have no headdress1 wrist or ankle ornaments4 ,they paint themselves4#df ,there is only one style of paint used by either the principal or the common dancers throughout the sun dance4 ,the dancers form a line on the east side of the lodge facing the image4 ,their step is that characteristic of the sun dance of other tribes3 they stand in place1 alternately bending their knees and rising on their toes4 ,they dance intermittently throughout four days and nights2 the common dancers leave as the periods for which they have vowed to dance have elapsed or when they can no longer stand the combined strain of fasting1 thirsting1 and dancing4 ,martinez left after three days and nights4 ,the four days and nights which are specified are in reality only three nights and days2 evidently the first day of preliminary dancing is included to fill out the quota to the magic four4 ,in ,scott's account1 the dancers perform on the first day from evening to the middle of the night1 and on the succeeding days from sunrise to the chorus's breakfast1 nine o'clock to dinner1 four in the afternoon to sundown1 and from evening to midnight1 ending in the evening of the fourth day4 ,the dance ,battey describes evidently began in the evening of the #ahth and continued intermittently to late afternoon of the #bast4 ,apparently the dancers do not leave the lodge during this entire period4 #aith ,june1 #ahgc4--,music and dancing continued in the medicine house through the night4 ,at an early hour this morning ,i went thither with ,couguet1 and witnessed one dance throughout4 ,the ground inside the enclosure had been carefully cleared of grass1 sticks1 and roots1 and covered1 several inches deep1 with a clean1 white sand4 ,a screen had been constructed on the side opposite the entrance1 by sticking small cottonwoods and cedars deep into the ground1 so as to preserve them fresh as long as possible4 ,a space was left1 two or three feet wide1 between it and the enclosing wall1 in which the dancers prepared themselves for the dance1 and in front of which was the medicine4 ,this consisted of an image1 lying on the ground1 but so concealed from view1 in the screen1 as to render its form indistinguishable2 above it was a large fan1 made of eagle quills1 an error1 these are crow feathers1 with the quill part lengthened out nearly a foot1 by inserting a stick into it1 and securing it there4 ,these were held in a spread form by means of a willow rod1 or wire1 bent in a circular form2 above this was a mass of feathers1 concealing an image1 on each side of which were several shields1 highly decorated with feathers and paint4 ,various other paraphernalia of heathen worship were suspended in the screen1 among these shields or over them1 impossible for me to describe so as to be comprehended4 ,a mound had also been thrown up around the central post of the building1 two feet high1 and perhaps five feet in diameter4 ,the musicians1 who1 if ,i mistake not1 are the war chiefs1 were squatted on the ground1 in true heathen style1 to the left1 and near the entrance1 having ,indian drums and rattles4 ,the music was sounding when we entered4 ,presently the dancers came from behind the screen2 their faces1 arms1 and the upper part of their bodies were painted white2 a soft1 white buckskin skirt1 secured about the loins1 descended nearly to the ankles1 while the breech-cloth1--blue on this occasion1--hanging to the ground1 outside the skirt1 both in front and behind1 completed the dress4 ,they faced the medicine--shall ,i say idols8 for it was conducted with all the solemnity of worship1--jumping up and down in true time with the beating of the drums1 while a bone whistle in their mouths1 through which the breath escaped as they jumped about1 and the singing of the women1 completed the music4 ,the dancers continued to face the medicine1 with arms stretched upwards and towards it1--their eyes as it were riveted to it4 ,they were apparently oblivious to all surroundings1 except the music and what was before them4 ,after some time1 a middle-aged man1 painted as the others1 but wearing a buffalo robe1 issued from behind the screen1 facing the entrance1 but having his eyes fixed upon the sun1 upon which he stood gazing1 without winking or moving a muscle1 for some time1 then began slowly to incline his head from side to side1 as if to avoid some obstruction in his view of it1 swaying his body slightly1 then1 stepping slowly from side to side--forward--backward--increasing his motions1 both in rapidity and extent1 until in appearance nearly frantic1 his robes fell off1 leaving him--except his blue breechclout--entirely naked4 ,in this condition he jumped and ran about the enclosure1--head1 arms1 and legs all equally participating in the violence of his gestures1--every joint of his body apparently loosened1 his eyes only fixed4 ,i wondered how1 with every joint apparently dislocated1 and every muscular fibre relaxed1 he could maintain the upright position4 ,thus he continued to exercise without ceasing1 or once removing his eyes from the sun1 until the sweat ran down in great rolling drops1 washing the white paint into streaks no more ornamental than the original painting1 and he was at length compelled to retire1 from mere exhaustion1 the other dancers still continuing their exercises4 ,presently another man the tai'me keeper entered from behind the screen1 wearing an ,indian fur cap and a blue breechcloth reaching to the ground4 ,he was unpainted1 and had a human scalp fastened to his scalplock1 the soft1 flowing hair of which1 spreading out upon his naked back1 bore mute testimony to the tragical death of some unfortunate white woman4 ,this man1 with a kind of half running jump1 still in step with the music1 went around all the dancers1 who did not notice him1 with one arm stretched out over his heads1 first in one direction1 then the other1 turning his course at every time1 after stopping in front of the medicine1 and making some indescribable motions before it4 ,he sometimes parted the feathers concealing the small image1 appearing to examine it minutely1 as if searching for something1 and sometimes putting his lips to it1 as if in the act of kissing it4 ,he takes some medicine root into his mouth1 chews it and blows it on the dancers4#dg ,at length1 after repeated examinations1 he1 apparently for the first time1 discovered the fan1 and took hold of it hesitatingly1 and as if afraid4 ,this was loosed from its fastenings by a hand behind the screen1 and he slowly raised it up1 looking intently at it1 while the expression of his countenance indicated a fearfulness of the result of handling an object whose hidden and mysterious powers were so far beyond his comprehension4 ,he held it up before the medicine1 waved it up and down1 and from side to side1 then1 turning round so as to face the dancers and spectators1 waved it from side to side near the ground1 once around the dancers2 then1 raising it above his head1 he waved it in the same manner1 performing another circle around the dancers4 ,then1 with gestures of striking1 and a countenance scowling as with fierce rage1 he began to chase them around and around the ring1 i4e41 around the center pole from left to right4 ,finally1 getting one of them separated from the rest1 he pursued him with the most fiend-like attitude1 fiercely striking at him with his fan4 ,the pursued one fled from him with a countenance expressive of almost death-like terror1 until1 after several rounds1 he stumbled and fell heavily to the ground4 ,another and another were thus separated from the dancers1 pursued1 and fell before the mystical power of the fan1 and the act closed4#dh ,the feather-killing 7staienkial1 he runs after them with feathers7 occurs every day in the late forenoon4#di ,the associates as well as the other dancers1 are fanned into unconsciousness4#ej ,in such a condition they would try to get visions3 they would rise1 call for a pipe1 and announce what they had seen4#ea ,being called to a council of the war chiefs1 ,i went no more to the medicine house to-day1 though the music and dancing continued the whole time1 by day and by night1 with short intervals between the different acts1 to give opportunity for rest1 arranging dress1 painting1 and such other changes as the programme of the ceremony demanded4 #bjth4--,saw but one dance to-day4 ,quite a quantity of goods1 such as blankets1 strouding 7blue and scarlet list-cloth71 calico1 shawls1 scarfs1 and other ,indian wares1 had been carried into the medicine house previous to my entrance4 ,the dancers had been painted white1 three of them the g4uolg4uat ornamented with a green stripe across the forehead1 and around down the sides of the cheeks1 to the corner of the mouth1 and meeting on the chin4 ,a round green spot was painted on the back and breast1 about three inches in diameter1 while on either side of it1 and somewhat elevated above it1 was a crescent of the same size and color4 ,two small1 hollow mounds of sand and clay had been made before the medicine1 in which fire was placed1 and kept just sufficiently burning1 with the partially dried cottonwood leaves1 cedar twigs1 and probably tobacco1 to produce a smoke4 ,a small fire was burning near the musicians1 for lighting pipes1 tightening drums1 c4 ,when all was ready1 the three young men1 who were painted as described1 were led1 each by a man clad in a buffalo robe possibly the former g4uolg4uat who were transferring their privileges1 near to the smoking mounds in front of the medicine4 ,an ornamented fur cap was1 with some ceremony1 placed upon the head of one of them2 wisps of green wild wormwood were fastened to the wrists and ankles1 which being done1 he reverently raised his hands above his head1 leaning forward over one of the mounds1 brought them down nearly to it2 then1 straightening up1 passed his hands over his face and stroked his breast4 ,this was repeated several times2 then1 after holding one foot1 and the other1 over the mound1 as if to warm them1 two or three times1 he went around the central post1 and back to the other mound1 where the same ceremony was repeated4 ,during this whole ceremony ,i could perceive that his lips moved1 though he uttered nothing4 ,i afterwards learned that it was in prayer to this effect3 ,may this medicine render me brave in war1 proof against the weapons of my enemies1 strong in the chase1 wise in council2 and1 finally1 may it preserve me to a good age1 and may ,i at last die in peace among my own people4 ,the others1 one at a time1 were similarly brought forward1 and went through with the same ceremony4 ,three bunches of wild wormwood were then placed on the ground in a row1 crossing the line of entrance1 and between it and the central post1 upon which the three young men were placed by their attendants1 who stood behind them1 with their hands upon their shoulders1 the music playing all the time4 ,two or three men then approached the pile of goods1 selected therefrom some plaid shawls1 strouding1 blankets1 scarfs1 and an umbrella1 and hung them over the medicine2 this being done1 the six men began to dance1--the three foremost ones upon the wormwood1 with their arms stretched towards the medicine1 the three others with their hands still resting upon the shoulders of the former4 ,after some time the latter retired2 the other dancers came from behind the screen1 and joined in the dance1 which continued until they were driven off by the medicine chief1 as described in yesterday's dance4 ,all these ceremonies had a sacred significance1 which ,i did not understand1 but have been informed that they believe any article of wearing apparel1 or of harness for their horses1 hung up by the medicine during these ceremonies1 receives a charmed power to protect their wearers from disease1 or the assaults of their enemies1 during the year4 #bast4--,at one of the dances to-day1 all but one retired behind the screen1 who continued to dance by himself for a long time4 ,various articles were brought forward1 and laid upon the ground1 which he took up and hung in proximity to the medicine4 ,after along time1 the other dancers reappeared1 and he retired2 these continued their exercises1 until driven off as before4 ,the last dance differed from the preceding in this3 the last man selected and separated from the others by the medicine chief to be driven off1 though he ran from him1 did not appear terrified1 and would not fall down1 but retired1 with the medicine chief1 behind the screen4 ,at one of the dances to-day1 five human scalps were exhibited1--one attached to each of the right wrists of two men1 and one to each wrist of another1 besides the one worn attached to the scalp lock of the medicine chief4 ,two of these scalps were from the heads of ,indians4 ,they had all been tanned1 and evidently belonged with the medicine fixtures4 ,the whole ceremony closed about four o'clock in the afternoon4 ,the medicine was packed away by the medicine chief1 and the several articles which had been hung about it--medicated1 ,i suppose1 or1 in other words1 sanctified by proximity to the sacred things during the ceremonies1 and consequently having power to protect their possessors from evil--were restored to the proper owners4 ,they then packed them1 took them upon their backs1 formed into a procession1 and marched1 to the music of the drums1 around and out of the medicine house1 whence every one took the direction of his or her own lodge1 and the ceremonies of the great medicine were ended4#eb ,at the end of the ceremony1 the image keeper chews up some medicine root and prepares a drink1 of which the dancers are permitted to imbibe a little4#ec ,after the image has been removed1 old clothing is hung on the center pole as a sacrifice4 ,once ,martinez saw a horse tied to the center pole as a sacrifice to the sun4 ,it remained there until it starved to death4 ,horses were also painted and placed1 together with blankets and similar valuables1 on high hills as sacrifices4 ,others beside the associates sacrificed their flesh to the sun at this time1 or in fact1 whenever they wanted to1 as ,martinez has done4 ,the ,kiowa never suspended their dancers1 as in the self-torture dance of other tribes1 neither in the sun dance1 nor when an individual sought a vision while fasting alone in the mountains4 ,the night the dance closes everyone joins in a hilarious time in the dance lodge4 ,next morning the camp circle breaks up1 and the warriors soon go off to war4#ed ,they do not molest the dance lodge1 though other tribes passing that way may do so3 the ,kiowa do not care4 ,,american ,,museum ,,of ,,natural ,,history ,publications in ,anthropology ,in #aijf the present series of ,anthropological ,papers was authorized by the ,trustees of the ,museum to record the results of research conducted by the ,department of ,anthropology4 ,the series comprises octavo volumes of about #cej pages each1 issued in parts at irregular intervals4 ,previous to #aijf articles devoted to anthropological subjects appeared as occasional papers in the ,bulletin and also in the ,memoir series of the ,museum4 ,a complete list of these publications with prices will be furnished when requested4 ,all communications should be addressed to the ,librarian of the ,museum4 ,the recent issues are as follows3-- ,volume ,,xv4 ,i4 ,pueblo ,ruins of the ,galisteo ,basin1 ,new ,mexico4 ,by ,n4,c4 ,nelson4 ,pp4 #a-abd1 ,plates #a-d1 #ac text figures1 #a map1 and #g plans4 #aiad4 ,price1 4#ge4 ,,ii4 7,in preparation47 ,volume ,,xvi4 ,i4 ,the ,sun ,dance of the ,crow ,indians4 ,by ,robert ,h4 ,lowie4 ,pp4 #a-ej1 and #aa text figures4 #aiae4 ,price1 4#ej4 ,,ii4 ,the ,sun ,dance and ,other ,ceremonies of the ,oglala ,division of the ,teton-,dakota4 ,by ,j4 ,r4 ,walker4 ,pp4 #ea-bba4 #aiag4 ,price1 #a4ej4 ,,iii4 ,the ,sun ,dance of the ,blackfoot ,indians4 ,by ,clark ,wissler4 ,pp4 #bbc-bgj1 and #a text figure4 #aiah4 ,price1 4#ej4 ,,iv4 ,notes on the ,sun ,dance of the ,sarsi4 ,by ,pliny ,earle ,goddard4 ,pp4 #bga-bhb4 ,the ,sun ,dance of the ,plains-,cree4 ,by ,alanson ,skinner4 ,pp4 #bhc-bic4 ,notes on the ,sun ,dance of the ,cree in ,alberta4 ,by ,pliny ,earle ,goddard4 ,pp4 #bie-caj1 and #c text figures4 ,the ,sun ,dance of the ,plains-,ojibway4 ,by ,alanson ,skinner4 ,pp4 #caa-cae4 ,the ,sun ,dance of the ,canadian ,dakota4 ,by ,w4 ,d4 ,wallis4 ,pp4 #cag-chj4 ,notes on the ,sun ,dance of the ,sisseton ,dakota4 ,by ,alanson ,skinner4 ,pp4 #cha-che4 #aiai4 ,price1 #a4ej4 ,v4 ,the ,sun ,dance of the ,wind ,river ,shoshoni and ,ute4 ,by ,robert ,h4 ,lowie4 ,pp4 #chg-daj1 and #d text figures4 ,the ,hidatsa ,sun ,dance4 ,by ,robert ,h4 ,lowie4 ,pp4 #daa-dca4 #aiai4 ,price1 4#ej4 ,,vi4 ,notes on the ,kiowa ,sun ,dance4 ,by ,leslie ,spier4 ,pp4 #dcc-dej1 and #a text figure4 #aiba4 ,price1 4#be4 ,,vii4 ,the ,sun ,dance of the ,plains ,indians3 ,its ,development and ,diffusion4 ,by ,leslie ,spier4 ,pp4 #dea-ebg1 and #a text figure4 #aiba4 ,price1 #a4jj4 ,volume ,,xix4 ,i4 ,the ,whale ,house of the ,chilkat4 ,by ,george ,t4 ,emmons4 ,pp4 #a-cc4 ,plates ,i-,,iv1 and #f text figures4 #aiaf4 ,price1 #a4jj4 ,,ii4 ,the ,history of ,philippine ,civilization as ,reflected in ,religious ,nomenclature4 ,by ,a4 ,l4 ,kroeber4 ,pp4 #ce-fg4 #aiah4 ,price1 4#be4 ,,iii4 ,kinship in the ,philippines4 ,by ,a4 ,l4 ,kroeber4 ,pp4 #fi-hd4 ,price1 4#be4 ,,iv4 ,notes on ,ceremonialism at ,laguna4 ,by ,elsie ,clews ,parsons4 ,pp4 #he-aca1 and #ba text figures4 #aibj4 ,price 4#ej4 ,v4 7,in press47 ,volume ,,xx4 ,i4 ,tales of ,yukaghir1 ,lamut1 and ,russianized ,natives of ,eastern ,siberia4 ,by ,waldemar ,bogoras4 ,pp4 #a-adh4 #aiah4 ,price1 #a4ej4 ,,ii4 7,in preparation47 ,volume ,,xxi4 ,i4 ,notes on the ,social ,organization and ,customs of the ,mandan1 ,hidatsa1 and ,crow ,indians4 ,by ,robert ,h4 ,lowie4 ,pp4 #a-ii4 #aiag4 ,price1 #a4jj4 ,,ii4 ,the ,tobacco ,society of the ,crow ,indians4 ,by ,robert ,h4 ,lowie4 ,pp4 #aja-bjj1 and #ac text figures4 #aibj4 ,price1 #a4be4 ,,iii4 7,in preparation47 ,volume ,,xxii4 ,i4 ,contributions to the ,archaeology of ,mammoth ,cave and ,vicinity1 ,kentucky4 ,by ,n4 ,c4 ,nelson4 ,pp4 #a-gc1 and #ah text figures4 #aiag4 ,price1 4#ge4 ,,ii4 ,chronology in ,florida4 ,by ,n4 ,c4 ,nelson4 ,pp4 #ge-ajc1 and #g text figures4 #aiah4 ,price1 4#be4 ,,iii4 ,archaeology of the ,polar ,eskimo4 ,by ,clark ,wissler4 ,pp4 #aje-aff1 #cc text figures1 and #a map4 #aiah4 ,price1 4#ej4 ,,iv4 ,the ,trenton ,argillite ,culture4 ,by ,leslie ,spier4 ,pp4 #afg-bbf1 and #aa text figures4 #aiah4 ,price1 4#ej4 ,v4 7,in preparation47 ,volume ,,xxiii4 ,i4 ,racial ,types in the ,philippine ,islands4 ,by ,louis ,r4 ,sullivan1 ,pp4 #a-fa1 #f text figures1 and #b maps4 #aiah4 ,price1 4#ge4 ,,ii4 ,the ,evidence ,afforded by the ,boskop ,skull of a ,new ,species of ,primitive ,man 7,homo capensis74 ,by ,r1 ,broom4 ,pp4 #cc-gi1 and #e text figures4 #aiah4 ,price1 4#be4 ,,iii4 ,anthropometry of the ,siouan ,tribes4 ,by ,louis ,r4 ,sullivan4 ,pp4 #ha-agd1 #g text figures1 and #gd tables4 #aibj4 ,price1 #a4be4 ,,iv4 7,in press47 ,volume ,,xxiv4 ,i4 ,myths and ,tales from the ,san ,carlos ,apache4 ,by ,pliny ,earle ,goddard4 ,pp4 #a-hf4 #aiah4 ,price1 4#ge4 ,,ii4 ,myths and ,tales from the ,white ,mountain ,apache4 ,by ,pliny ,earle ,goddard4 ,pp4 #hg-aci4 #aiai4 ,price1 4#ej4 ,,iii4 ,san ,carlos ,apache ,texts4 ,by ,pliny ,earle ,goddard4 ,pp4 #ada-cfg4 #aiai4 ,price1 #b4ej4 ,,iv4 ,white ,mountain ,apache ,texts4 ,by ,pliny ,earle ,goddard4 ,pp4 #cfi-ebg4 #aibj4 ,price #b4jj4 ,volume ,,xxv4 ,i4 ,myths and ,traditions of the ,crow ,indians4 ,by ,robert ,h4 ,lowie4 ,pp4 #a-cjh4 #aiah4 ,price1 #c4jj4 ,,ii4 7,in preparation47 ,volume ,,xxvi4 ,i4 ,the ,aztec ,ruin4 ,by ,earl ,h4 ,morris4 ,pp4 #a-ajh1 and #gc text figures4 #aiai4 ,price1 #a4jj4 ,,ii4 7,in press47 ,volume ,,xxvii4 ,i4 ,pueblo ,bonito4 ,by ,george ,h4 ,pepper4 ,pp4 #a-dij4 ,plates ,i-,,xii1 and #aee text figures4 #aibj4 ,price #c4ej4 ,,footnotes3 #a ,methvin1 ,j4 ,j41 ,andele1 or ,the ,mexican-,kiowa ,captive4 ,a ,story of ,real ,life among the ,indians 7,louisville1 ,kentucky1 #ahii74 #b ,scott1 ,hugh ,lenox1 ,notes on the ,kado1 or ,sun ,dance of the ,kiowa 7,american ,anthropologist1 ,n4 ,s41 vol4 #ac1 pp4 #cde-cgi1 #aiaa74 ,the phonetic system used in the present paper is that of the ,phonetic ,transcription of ,indian ,languages 7,smithsonian ,miscellaneous ,collections1 vol4 #ff1 no4 #f1 #aiaf71 #b-g4 #c ,mooney1 ,james1 ,calendar ,history of the ,kiowa ,indians 7,seventeenth ,annual ,report1 ,bureau of ,american ,ethnology1 part #a1 pp4 #abi-dde1 ,washington1 #aiaa71 #che4 #d ,lowie1 ,r4 ,h41 ,societies of the ,kiowa 7this series1 vol4 #aa71 #hdg2 ,mooney1 #cbe1 #cch4 #e ,mooney1 #bec1 states the contrary4 #f ,mooney1 #bdj2 ,plate ,,lxix shows a model 7see ,scott1 #cdi74 #g ,this coupling of purchase with inheritance is strictly comparable to the ,hidatsa bundle 7this volume1 #daf-dag74 #h ,scott1 #cfi1 #cgc4 #i ,if this is more than a general taboo against women handling sacred objects1 it has its parallel in a similar ,crow bias 7this volume1 #ac74 #aj ,mooney1 #bda1 #cbc1 #cbd4 #aa ,mooney1 #bci4 #ab ,mooney1 #bgi1 #cdc4 #ac ,lowie1 #hdb4 #ad ,lowie1 #hdc4 #ae ,compare1 ,battey1 ,thomas ,c41 ,the ,life and ,adventures of a ,quaker among the ,indians 7,boston1 #ahgf7 #ahe4 #af ,the ,southern ,cheyenne also charge and count coup on some sticks marking the site of the dance lodge 7,g4 ,a4 ,dorsey1 ,cheyenne ,sun ,dance74 #ag ,cf4 #hc1 #aji4 ,mooney1 #cdi4 #ah ,scott1 #ceh-cfj1 #cfe4 ,in this account the hide is taken into a sweatlodge at this juncture4 #ai ,foot-soldiers1 ,scott1 #cfj-cfa4 #bj ,lowie1 #hdc4 #ba ,not by a woman's society as ,scott's informant states 7#cfa74 #bb ,battey1 #agj4 #bc ,by the old women soldiers according to ,scott 7#cfa71 but ,martinez informs me that1 with the exception of the dance described by ,battey1 the two women's societies have no significant part in the sun dance4 #bd ,the ,old ,woman society 7,lowie1 #hej74 #be ,battey1 #afh4 #bf ,cf4 ,lowie1 #hdc4 #bg ,battey1 #afi4 #bh ,battey1 #agj-agb4 ,war singing gwudanke1 was customary before an expedition set out for war 7,lowie1 #hej74 #bi ,scott1 ,pl4 ,,xxv4 #cj ,evidently a shield of this type was made by ,konate1 who was instructed to do so by the tai'me which appeared to him as he lay wounded 7,mooney1 #cjd74 #ca ,lewis notes this custom for the ,shoshoni1 and ,lowie for their medicinemen when treating the sick 7,lowie1 ,northern ,shoshone1 #bac-bad74 ,the ,crow do not smoke where their moccasins are hung up1 according to ,maximilian1 7,reise in das innere ,nord-,america in den ,jahren #ahcb bis #ahcd ,coblenz1 #ahda1 ,i1 #djj74 #cb ,scott1 #cgc4 #cc ,scott1 #cfb4 #cd ,martinez puts this performance after the image has been brought into the dance lodge3 this does not seem correct4 #ce ,battey has the keeper signal to the herd with a firebrand4 ,neither ,battey nor ,scott mention a mounted herder2 the former puts the pipe in the hands of the keeper1 and the latter in those of a third man who remains in the dance lodge1 but in ,scott's account also the function of the pipe is to force the buffalo to enter the lodge4 ,in ,battey's account two men assist the keeper in designating warriors1 and in ,scott's three men with straight pipes do it4 7,battey1 #agb-agc2 ,scott1 #cfb-cfd74 #cf ,battey1 #agc1 #agf2 ,scott1 #cea-ceb1 #cfg1 ,pl4 ,,xxii2 ,methvin1 #ff1 notes that his feet are painted black with sage wreaths about his ankles4 #cg ,lowie1 #hdc4 #ch ,martinez1 in ,methvin's account1 7#ga71 states that the payment is made in four successive years4 #ci ,methvin1 #ga2 ,scott1 #ceb1 states that these men directed the sun dance as substitutes for the keeper and did the ceremonial painting1 but this is contrary to my information4 #dj ,compare ,mooney1 #bif4 #da ,battey1 #agh4 #db ,compare ,scott1 #ceb1 #cfh1 ,pls4 ,,xviii1 ,,xxii2 ,methvin1 #gj-ga4 #dc ,battey1 #agh-agi4 #dd ,scott1 #cdg4 #de ,battey1 #aha-ahb4 #df ,mooney1 #cjb1 notes that one of these individuals carried his personal medicine in the dance4 #dg ,methvin1 #ff2 ,scott1 #cff4 #dh ,battey1 #agc-agg4 #di ,once1 not three times a day as ,scott states 7#cff74 #ej ,scott1 #cff1 places raven fans in hands of the associates4 #ea ,in the ghost dance a shaman hypnotizes the dancers by waving a feather or scarf before their faces4 ,the subject staggers into the ring and falls 7,mooney1 ,ghost dance1 #ibe-ibf74 ,this performance may not be related to that of the ,kiowa1 since it appeared among the ,sioux before the southern ,plains tribes took up the ghost dance4 ,on the other hand1 the ,paiute1 from whom the ghost dance was derived1 did not hypnotize4 #eb ,battey1 #agg-aha4 #ec ,scott1 #cfe1 #cfg4 #ed ,mooney1 ,kiowa ,calendar ,history1 #bhb1 #big1 #cjd1 #cba1 #cbb4 ,another suggestive similarity to the ,crow is the assumption of no-flight obligations in both tribes at the sun dance 7,ibid41 #bhd1 #bhg1 #cbj74 ,transcriber's note3 ,on page #ddc1 'the the' changed to 'the' 7,once inside they lie down2 the man with the pipe 4447