144 CALENDAR HISTORY OF THE KIOWA [eth.axn.17 



The leading event of the season is indicated by means of a pictograph 

 above or beside the winter mark or medicine lodge. In a few instances, 

 in the earlier years, when the medicine dance was omitted, the event 

 recorded for the summer is i^laced between the consecutive winter 

 marks, without anything to show the season, but toward the end, when 

 the medicine dance had been practically discontinued, the summer is 

 indicated by the figure of a tree in foliage. 



The general plan of the Anko calendar is the same, excepting that 

 the winter pictographs are below the winter marks, with which they 

 are connected by lines, the winter marks forming a single row across 

 the page, with the center pole of the medicine lodge, the summer picto- 

 graphs above and the winter jjictographs below. This calendar was 

 originally drawn with a black pencil in a small notebook, and after- 

 ward, by direction of the author, redrawn in colored inks on buckskin. 

 A comparison of the three justifies the assertion that the Kiowa have 

 a recognized system of calendar pictography. In artistic execution 

 the Sett'an calendar ranks lirst. 



Still another calendar, thought to have dated farther back than any 

 of those now under consideration, was kept by an old man of the Kiowa 

 Apache named Pola'nyikaton, "Kabbit-shoulder," and is supposed 

 to have been buried with him at his death, a few years ago. 



From the evidence it is probable that the first calendar within the 

 present knowledge of the Kiowa was kept by the old chief Doha'siiu, 

 whose hereditary tipi occupied the first place in the camp circle of the 

 tribe, and in whose family certain priestly functions in connection with 

 the medicine dance descended in regular succession. After his death in 

 18G6 it was continued Jind brought down to date by his nephew and 

 namesake, whose last revision is now in possession of Captain Scott. 



The Sett'an calendar is an inspiration, but not a copy, from the 

 Dohiisiin calendar, of which it is almost an exact duplicate, but with 

 the addition of one or two pictographs, together with greater skill and 

 detail in execution. Sett'an stated that he had been fourteen years 

 drawing it; i. e., that he had begun work on it fourteen years before, 

 noting the events of the first six years from tlie statements of older 

 men, and the rest from his own recollection. He knew of the Dohasiin 

 calendar, although he claimed never to have seen it, but from internal 

 evidence and from the man's general reputation for untruthfulness it 

 is probable that he had seen it suificiently often to be able to repro- 

 duce it from memory. 



This will be understood when it is explained that it is customary for 

 the owners of such Indian heii'looms to bring them out at frequent 

 intervals during the long nights in the winter camp, to be exhibited and 

 discussed in the circle of warriors about the tipi fire. The signal for 

 such a gathering takes the form of an invitation to the others to ''come 

 and smoke," shouted in a loud voice through the camp by the leader of 

 the assemblage while standing in front of his tipi, or even without 



