skirt painted white and wear their breech-clouts outside, a cap or wreath made of sage with a breath feather, sage tied about wrists and ankles, cedar in the hand, a scalp from one of the Taimay shields on the breast with two eagle tail-feathers attached, two moons painted blue (or green) on the skin, another scalp with feathers and two other blue moons painted on the skin of the back, and the accompanying design painted on the forehead and cheeks (pl. xx, a; pl. xxII, f). The dancers have no caps but paint themselves, the face and body, white, and wear their breech-clouts outside of their skirts. Each has an eagle-bone whistle. Only the Taimay keeper is painted yellow."

III. HOW THE KIOWA GOT THE TAIMAY

Taybodal (or Shank-of-a-bull's-leg), the oldest living Kiowa, now (1897) about eighty years of age, was found at Horses' Camp, and gave the following account of getting the Taimay:

"While we still lived in the far north and moved our property with dogs, the Kiowa had no Taimay, no Sun medicine.

"One time the Kiowa went to trade with the Crow and took with them an old Arapaho and his wife who lived with the Kiowa and who were very poor and miserable.

"After the trade was over the Kiowa went back. [It is not known whether this "going back" referred to their first remembered home, the "Kiowa Mountains" near the Gallatin Valley in Montana, or whether it was later in their history and they had moved down to the Black Hills of Dakota; the most settled fact in their mind was that they still carried their property by dogs.] The old Arapaho and his wife were too poor and miserable to travel back with them and they were left in the Crow village.

"After some time the Crow chief took notice of them and said: 'I see you there poor and miserable. I am going to take pity on you. I am going to give you some medicine.' And he gave the man the Taimay. After some time the Kiowa went again to the Crow village to trade and, when they left, the Arapaho and his wife went along, taking the Taimay with them, and that old Arapaho made the Sun dance with the Kiowa until he died: then some of his relations took it up.

AMERICAN ANTHROPOLOGIST

(a) TAIMAY IMAGE. (b) TAIMAY SHIELDS HANGING ON CEDAR SCREEN WITHIN THE MEDICINE LODGE. (THE TOP OF THE SCREEN APPEARS AT THE UPPER PART OF THE PICTURE)

N. S., VOL. 13, FL. XXV

"All the time that I was growing up that old man On-so-teen (Long-foot) had it. He was old when I saw him first, and he grew older and older as I grew up and up until his ribs collapsed and he died old, i. e., he died of old age.

"He died at the Sand hills on Elk Creek the winter Fort Sill was established [1870]. He got the Taimay when he was a young man and died a very old man. He made a great many dances. The next man who took it up was Many Stars; his other name was Got-no-moccasins.1 He made two dances, omitted the third, made the fourth, and died the following fall of a fever ('sick, hot died'). Many Stars' own brother, Many Bears, then took it up. He was a nephew of that Many Bears who was killed before by the Ute on the north side of the main Canadian where the spring is, at the mouth of the little creek. He had it four years and made four dances and then fell sick and died of a fever. After him Taimeday (Standing Taimay), his own brother, took it. Taimeday made three good dances. The time for the fourth arrived but the soldiers. stopped it. Now a woman has it, Long-foot's daughter. Her name is Ee-man-az, 'Food-giver.' Lucius Aitsans' father, Looka, knows how to make the dance. I have heard that four men got the Taimay while they were still young and died old with their ribs collapsed, and Long-foot was the fifth, whom I saw myself. They must have had it seventy years each.

"That old man's name was On-so-teen, which means 'Longfoot.' His other name was Tonanti, an Arapaho word: we do not know what it means."

IV. AGE OF THE TAIMAY

Concerning the antiquity of the Taimay we can only speculate, guided by the light of tradition checked by our earliest records. Mr Mooney thinks the Kiowa obtained it about 1765.3 The writer has long believed that sufficient time has not been allowed for the

1 Battey, p. 183.

2 The writer was with the command ordered from Fort Sill to Anadarko in the spring of 1890 at the request of Agent Meyers to stop this dance. The command included three troops of the 7th Cavalry under Lt. Col. Caleb H. Carlton.

17th Ann. Rep. Bur. Am. Eth., 1898, p. 155.

3

sojourn of the "central group" of Dr Wissler on the Plains and for the development of their distinctive culture. For instance, it is said on the authority of the Dakota winter count that the Dakota did not discover the Black Hills until 1775 or 1776;1 whereas, La Verendrye reports the "Gens de la Flêche Collée ó Sioux des Prairies" near the Black Hills and probably in sight of them in 1742.2 (The writer has seen the Black Hills eighty miles away, towards the Missouri.) Clark and others state that the separation between the Northern and Southern Cheyenne and Arapaho did not take place until about 1850, but it has been pointed out in this periodical that it was already an accomplished fact in 1816. Again Wissler says: 5 "The general suggestion seems to be that in so far as the Plains Indians are a buffalo using people and have a culture dependent on the same, their type of civilization is of recent origin and developed chiefly by contact with Europeans, upon this assumption it appears that the peopling of the Plains proper was a recent phenomenon due in part to the introduction of the horse and the displacement of the tribes by white settlements"; and "Indeed it is difficult to see how the central groups as noted above could have followed their roving life without this animal (the horse)." Wissler appears to give but the short period from 1750 to 1800 for the development of the Plains culture, and says, "We have no information as to the ethnic conditions in this area before the introduction of the horse."

To this I disagree, for it seems very clear, from the accounts of the historians of Coronado's march," that there were roving tribes following the buffalo in the Plains of Texas in 1542 which transported their property by means of dogs and which in all probability then saw and heard of white men and horses for the first time. They had already developed the sign language of the Plains and their exterior life corresponded in every particular with the description given by the Kiowa

1 Ibid., p. 157.

2 Margry, Découvertes, VI, p. 610.

3 Sign Language, p. 101.

4 Am. Anth. (N. S.), vol. 9, p. 545, 1907.

Congrés International des Américanistes, XV Sess., II, Quebec, 1906.p. 45.

Ibid., p. 44.

7 Winship in 14th Ann. Rep. Bur. Am. Eth., pp. 527, 578, 588.