FOOTNOTES:

FOOTNOTES:[1]Methvin, J. J.,Andele, or The Mexican-Kiowa Captive.A Story of Real Life among the Indians(Louisville, Kentucky, 1899).[2]Scott, Hugh Lenox, "Notes on the Kado, or Sun Dance of the Kiowa" (American Anthropologist, N. S., vol. 13, pp. 345-379, 1911). The phonetic system used in the present paper is that of the "Phonetic Transcription of Indian Languages" (Smithsonian Miscellaneous Collections, vol. 66, no. 6, 1916), 2-7.[3]Mooney, James, "Calendar History of the Kiowa Indians" (Seventeenth Annual Report,Bureau of American Ethnology, part 1, pp. 129-445, Washington, 1911), 385.[4]Lowie, R. H., "Societies of the Kiowa" (this series, vol. 11), 847; Mooney, 325, 338.[5]Mooney, 253, states the contrary.[6]Mooney, 240; Plate LXIX shows a model (see Scott, 349).[7]This coupling of purchase with inheritance is strictly comparable to the Hidatsa bundle (this volume, 416-417).[8]Scott, 369, 373.[9]If this is more than a general taboo against women handling sacred objects, it has its parallel in a similar Crow bias (this volume, 13).[10]Mooney, 241, 323, 324.[11]Mooney, 239.[12]Mooney, 279, 343.[13]Lowie, 842.[14]Lowie, 843.[15]Compare, Battey, Thomas C.,The Life and Adventures of a Quaker among the Indians(Boston, 1876) 185.[16]The Southern Cheyenne also charge and count coup on some sticks marking the site of the dance lodge (G. A. Dorsey,Cheyenne Sun Dance).[17]Cf. 83, 109. Mooney, 349.[18]Scott, 358-360, 365. In this account the hide is taken into a sweatlodge at this juncture.[19]"Foot-soldiers," Scott, 360-361.[20]Lowie, 843.[21]Not by a woman's society as Scott's informant states (361).[22]Battey, 170.[23]By the "old women soldiers" according to Scott (361), but Martinez informs me that, with the exception of the dance described by Battey, the two women's societies have no significant part in the sun dance.[24]The Old Woman society (Lowie, 850).[25]Battey, 168.[26]Cf. Lowie, 843.[27]Battey, 169.[28]Battey, 170-172. War singinggwudańke, was customary before an expedition set out for war (Lowie, 850).[29]Scott, Pl. XXV.[30]Evidently a shield of this type was made by Koñate, who was instructed to do so by thetai'mewhich appeared to him as he lay wounded (Mooney, 304).[31]Lewis notes this custom for the Shoshoni, and Lowie for their medicinemen when treating the sick (Lowie, Northern Shoshone, 213-214). The Crow do not smoke where their moccasins are hung up, according to Maximilian, (Reise in das innere Nord-America in den Jahren 1832 bis 1834 [Coblenz, 1841], I, 400).[32]Scott, 373.[33]Scott, 362.[34]Martinez puts this performance after the image has been brought into the dance lodge: this does not seem correct.[35]Battey has the keeper signal to the herd with a firebrand. Neither Battey nor Scott mention a mounted herder; the former puts the pipe in the hands of the keeper, and the latter in those of a third man who remains in the dance lodge, but in Scott's account also the function of the pipe is to force the buffalo to enter the lodge. In Battey's account two men assist the keeper in designating warriors, and in Scott's three men with straight pipes do it. (Battey, 172-173; Scott, 362-364).[36]Battey, 173, 176; Scott, 351-352, 367, Pl. XXII; Methvin, 66, notes that his feet are painted black with sage wreaths about his ankles.[37]Lowie, 843.[38]Martinez, in Methvin's account, (71), states that the payment is made in four successive years.[39]Methvin, 71; Scott, 352, states that these men directed the sun dance as substitutes for the keeper and did the ceremonial painting, but this is contrary to my information.[40]Compare Mooney, 296.[41]Battey, 178.[42]Compare Scott, 352, 368, Pls. XVIII, XXII; Methvin, 70-71.[43]Battey, 178-179.[44]Scott, 347.[45]Battey, 181-182.[46]Mooney, 302, notes that one of these individuals carried his personal medicine in the dance.[47]Methvin, 66; Scott, 366.[48]Battey, 173-177.[49]Once, not three times a day as Scott states (366).[50]Scott, 366, places raven fans in hands of the associates.[51]In the ghost dance a shaman hypnotizes the dancers by waving a feather or scarf before their faces. The subject staggers into the ring and falls (Mooney,Ghost dance, 925-926). This performance may not be related to that of the Kiowa, since it appeared among the Sioux before the southern Plains tribes took up the ghost dance. On the other hand, the Paiute, from whom the ghost dance was derived, did not hypnotize.[52]Battey, 177-181.[53]Scott, 365, 367.[54]Mooney,Kiowa Calendar History, 282, 297, 304, 321, 322. Another suggestive similarity to the Crow is the assumption of "no-flight" obligations in both tribes at the sun dance (Ibid., 284, 287, 320).

[1]Methvin, J. J.,Andele, or The Mexican-Kiowa Captive.A Story of Real Life among the Indians(Louisville, Kentucky, 1899).

[2]Scott, Hugh Lenox, "Notes on the Kado, or Sun Dance of the Kiowa" (American Anthropologist, N. S., vol. 13, pp. 345-379, 1911). The phonetic system used in the present paper is that of the "Phonetic Transcription of Indian Languages" (Smithsonian Miscellaneous Collections, vol. 66, no. 6, 1916), 2-7.

[3]Mooney, James, "Calendar History of the Kiowa Indians" (Seventeenth Annual Report,Bureau of American Ethnology, part 1, pp. 129-445, Washington, 1911), 385.

[4]Lowie, R. H., "Societies of the Kiowa" (this series, vol. 11), 847; Mooney, 325, 338.

[5]Mooney, 253, states the contrary.

[6]Mooney, 240; Plate LXIX shows a model (see Scott, 349).

[7]This coupling of purchase with inheritance is strictly comparable to the Hidatsa bundle (this volume, 416-417).

[8]Scott, 369, 373.

[9]If this is more than a general taboo against women handling sacred objects, it has its parallel in a similar Crow bias (this volume, 13).

[10]Mooney, 241, 323, 324.

[11]Mooney, 239.

[12]Mooney, 279, 343.

[13]Lowie, 842.

[14]Lowie, 843.

[15]Compare, Battey, Thomas C.,The Life and Adventures of a Quaker among the Indians(Boston, 1876) 185.

[16]The Southern Cheyenne also charge and count coup on some sticks marking the site of the dance lodge (G. A. Dorsey,Cheyenne Sun Dance).

[17]Cf. 83, 109. Mooney, 349.

[18]Scott, 358-360, 365. In this account the hide is taken into a sweatlodge at this juncture.

[19]"Foot-soldiers," Scott, 360-361.

[20]Lowie, 843.

[21]Not by a woman's society as Scott's informant states (361).

[22]Battey, 170.

[23]By the "old women soldiers" according to Scott (361), but Martinez informs me that, with the exception of the dance described by Battey, the two women's societies have no significant part in the sun dance.

[24]The Old Woman society (Lowie, 850).

[25]Battey, 168.

[26]Cf. Lowie, 843.

[27]Battey, 169.

[28]Battey, 170-172. War singinggwudańke, was customary before an expedition set out for war (Lowie, 850).

[29]Scott, Pl. XXV.

[30]Evidently a shield of this type was made by Koñate, who was instructed to do so by thetai'mewhich appeared to him as he lay wounded (Mooney, 304).

[31]Lewis notes this custom for the Shoshoni, and Lowie for their medicinemen when treating the sick (Lowie, Northern Shoshone, 213-214). The Crow do not smoke where their moccasins are hung up, according to Maximilian, (Reise in das innere Nord-America in den Jahren 1832 bis 1834 [Coblenz, 1841], I, 400).

[32]Scott, 373.

[33]Scott, 362.

[34]Martinez puts this performance after the image has been brought into the dance lodge: this does not seem correct.

[35]Battey has the keeper signal to the herd with a firebrand. Neither Battey nor Scott mention a mounted herder; the former puts the pipe in the hands of the keeper, and the latter in those of a third man who remains in the dance lodge, but in Scott's account also the function of the pipe is to force the buffalo to enter the lodge. In Battey's account two men assist the keeper in designating warriors, and in Scott's three men with straight pipes do it. (Battey, 172-173; Scott, 362-364).

[36]Battey, 173, 176; Scott, 351-352, 367, Pl. XXII; Methvin, 66, notes that his feet are painted black with sage wreaths about his ankles.

[37]Lowie, 843.

[38]Martinez, in Methvin's account, (71), states that the payment is made in four successive years.

[39]Methvin, 71; Scott, 352, states that these men directed the sun dance as substitutes for the keeper and did the ceremonial painting, but this is contrary to my information.

[40]Compare Mooney, 296.

[41]Battey, 178.

[42]Compare Scott, 352, 368, Pls. XVIII, XXII; Methvin, 70-71.

[43]Battey, 178-179.

[44]Scott, 347.

[45]Battey, 181-182.

[46]Mooney, 302, notes that one of these individuals carried his personal medicine in the dance.

[47]Methvin, 66; Scott, 366.

[48]Battey, 173-177.

[49]Once, not three times a day as Scott states (366).

[50]Scott, 366, places raven fans in hands of the associates.

[51]In the ghost dance a shaman hypnotizes the dancers by waving a feather or scarf before their faces. The subject staggers into the ring and falls (Mooney,Ghost dance, 925-926). This performance may not be related to that of the Kiowa, since it appeared among the Sioux before the southern Plains tribes took up the ghost dance. On the other hand, the Paiute, from whom the ghost dance was derived, did not hypnotize.

[52]Battey, 177-181.

[53]Scott, 365, 367.

[54]Mooney,Kiowa Calendar History, 282, 297, 304, 321, 322. Another suggestive similarity to the Crow is the assumption of "no-flight" obligations in both tribes at the sun dance (Ibid., 284, 287, 320).

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Transcriber note:On page 443, 'the the' changed to 'the' (Once inside they lie down; the man with the pipe ...)

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