216 CALENDAR HISTORY OF THE KIOWA [ethannI? 



17. Pa'da-i, "Twin "—still living. 



18. (" Double-vision'' — Report, 56). 



19. P'vdal-d'daUe, " Snake-Uead," alias Zofitam, "Hole-bite" (Paul Zotom)— still 



living. 



20. Set-k'opte, "Mountain-bear"' (Paul Saitkopeta)— still living. 



21. Belo (i. e., Pedro)— a Cairizo Indian captive from Mexico, still living. 



22. Pkdo (Viejo?) — a Mexican captive, still living. 



23. Pali (Valdez?) — a Mexican captive, still living. 



24. Angdite, "Ankle" — a Mexican captive, still living. 



25. Boloi — a Mexican captive, still living. 



26. Goho, "Kick"— a Mexican captive, still living. 



It is uotable, as showing the comparative vitality of the races uuiler 

 new conditions, that of the twenty Indians on the list only five are 

 still alive, and one of these is dying of slow consumption, while all of 

 the six Mexican captives are still in vigorous health. Of the twenty 

 Kiowa and Comanche who signed the treaty of 1867 only two were 

 alive in 1896. 



The prisoners while in Florida were merely kept under surveillance 

 and were not subjected to close confinement. Philanthropic white 

 people took an interest in them, especially in the younger ones, and 

 undertook to give them rudimentary instruction in civilization and 

 Christianity. When they were finally released in May, 1878, a number 

 of the young men consented to remain a few years longer in the east to 

 ac(iuire an education, among whom were eight of the Kiowa. Those 

 ■who were not taken into private families were placed in the ISTormal 

 Institute at Hampton, Virginia, originally established for the educa- 

 tion of negroes. Soon after, fifty other young Indians were assembled 

 at Hampton, which thus became also an Indian school. The success 

 of this experiment led to the establishment of the Indian school at 

 Carlisle, Pennsylvania, in 1879 {Report, 57). 



Several of the young Kiowa were received in refined and philan- 

 thropic families in the north, with the purpose of educating them to 

 be missionaries among their people on their return. One of these, Paul 

 Zotom (ZoQtam), was regularly ordained as a deacon in the Episcopal 

 church [Report, 58). He returned in the summer of 188 1 , but has sadlj' 

 fallen from grace. Another, Paul Saitkopeta (Setk'opte), after similar 

 careful training in a refined family with the same purpose in view, 

 returned a year later nearly dead from consumption contracted in the 

 east, and although of more manly character than Zotom is now almost 

 helpless for any practical purpose, being a confirmed invalid, and has 

 reverted to many of the Indian customs. Setk'opte is a Kiowa by 

 adoption only, being the son of a Cheyenne chief by a Pawnee cai^tive 

 woman. 



KICKING-BIRD 



The noted chief, T'ene-angopte, " Kicking-bird," who had been so 

 long a leader of the peace element among his people, died suddenly on 

 May 5, 1875. It was suspected at the time, and is still believed by 

 some of the tribe, that he had been poisoned by his enemies of the war 

 party, but although the matter was investigated it could not be proven. 



