The exact meaning of this native term could not be ascertained. In his
lists Mr. Mooney renders it "Chief Dogs" and "Real or Principal
Dogs"[18](?). In his Kiowa glossary, however, he explains that:--
the name seems to mean "Kiowa horses" from _Gâ-i_ or _Kâ-i_ and
_tseñ_. Identical with the "horse" and "big horse," military orders
of the Kiowa and Kiowa Apache, respectively, as given by Clark.[19]
Martinez, like Clark's informant, translated the word as "Horses" with
some additional honorific epithet, possibly connected with the office of
scout. A corresponding difficulty as to the meaning of society
designations has been noted among the Mandan (this volume, pp. 302, 306,
317). Comparison of the Kiowa society with the (Big) Dog societies of
other Plains tribes certainly seems to show that it is historically
connected with them. In further justification of Mr. Mooney's rendering
may be cited the origin myth obtained by him. According to this, the
founder experienced a vision of warriors equipped in the manner since
adopted by the society and accompanied by a dog, which told the
visionary that he, also being a dog, should make a noise like one and
sing a dog song.
As already stated, members of this organization were expected to be
especially brave; accordingly, they enjoyed greater prestige than other
societies. In age they ranged from about 25 upward. Mr. Mooney's
positive statement that the membership was definitely limited to ten is
entitled to take precedence of my data since he doubtless had an
opportunity of securing a general consensus of opinion while I was only
able to interview three informants. Novices were not allowed to enter in
the unceremonious manner characteristic of the other societies: one of
the two leaders would approach the individual chosen with a pipe and
thus force him to join. If a member felt too old to go to war, he would
similarly put his pipe into the hand of a younger man, who was thus
obliged to become his successor in the organization. Mr. Mooney tells us
that in such a case the new member presented his predecessor with
blankets or other property.
The distinctive badge of membership was a sash (q'ō´i'tsë`+ota), about
six inches wide and long enough to drag along the ground; it was made of
rawhide, buckskin, or red cloth. When these emblems became old, there
was a meeting for the purpose of making new ones, which took four or
five days. For his sash and other regalia each member had a medicine bag
from which they were only taken in war or when their dance was
performed. In a war it was a member's duty to sing the song of his
society, fasten his sash to the earth with a spear and thereafter to
stand his ground regardless of consequences; anyone who fled lost his
prestige and membership unless he had been released by some other man.
Mr. Mooney distinguishes three types of sash,--the leader's[20] emblem,
which was of elkskin colored black; three emblems of red cloth; and six
of elkskin dyed red.[21] He states further that a member might lend his
sash to another man, more particularly to a younger comrade, either in
camp or even on less important war expeditions, but on the more
important raids he was obliged to wear it himself lest he be regarded as
a coward.
The ceremonial paint of this organization was red, which was used all
over the face and clothes, including the moccasins, and also on their
feathers. The leaders, unlike those of other societies, did not carry
flat sticks, but had reddened dewclaw rattles, the dewclaws being
attached to the handle of the rawhide sphere. Martinez declares that the
rawhide was obligatory, no modern equivalent being permitted.[22] In
addition to these instruments drums were used at a dance, and the
performers also blew eagle bone whistles, painted red. The dance step
was slow.
In battle and during a dance the members used backward speech. For
example, they would say, "I am going to run away." "We do not want a
feast yet," when they meant the contrary. During a buffalo hunt they
might act as police like the other organizations.