As had been done in the case of the Cheyenne and Arapaho, a number of the Kiowa and Comanche were selected from among the late hostiles and sent about the first of May, 1875, to join their predecessors in military confinement at Fort Marion, Florida. It is somewhat of a coincidence that the exiled Apache of Geronimo's band who were removed from Arizona as prisoners of war in 1886 to the same Fort Marion are now located at Fort Sill, upon the Kiowa reservation, to which, point they were brought, in September, 1894, after a temporary sojourn at Mount Vernon Barracks, Alabama. Nine Comanche and twenty-six Kiowa were selected, making, with the Cheyenne and Arapaho, a total of seventy prisoners sent to Florida. Of the Kiowa the most prominent were Lone-wolf, Swan, Woman-heart, and White-horse, the last named being selected on account of his previous record as a notorious raider, although he had been enrolled with the friendlies during the outbreak (Report, 55). It was of course the intention to select for punishment those who had been most conspicuous or guilty in the outbreak, but the selection being left principally to Kicking-bird, that chief, with a natural desire to shield his friends, picked out only a few of the prominent leaders, making up the quota with Mexican captives and young men of no great reputation. Following is the list of Florida prisoners from the Kiowa tribe, as furnished by the Indians:
- Gui-pägo, "Lone-wolf," head chief and adopted father of the present head chief of the same name.
- Mäñyí-ten, "Woman-heart," a chief and signer of the Medicine Lodge treaty.
- Tseñ-t'áñte, "White-horse," a chief.
- T'ené'taide, "Bird-chief," a chief.
- Tsädal-t'aiñ, "White-goose," i. e. "Swan," a chief.
- Paä´ti, "Buffalo-bull's-entrails," a chief.
- Mamä´nte, "Walking-above," alias Dahä´ti, "Medicine-man," a chief and noted medicine man—died in Florida.
- Gui-bótte, "Wolf-stomach"—died in Florida.
- É'pea, "We-(they)-are-afraid-of-him"—died in Florida.
- Gobe, "Wild-horse."
- Zon-k'ía, "Tooth-man," alias Kíñasáhe-k'ia, "Green-shield-man"—died in Florida.(?)
- Etälyidónmo, "He-(they?)-hunts-for-boys."
- Máñ-kopédal, "Flat-nose"—dead.
- Set-mänte, "Bear-above," or "Sky-bear"—dead.
- T'enépíabi, "Hummingbird"—still living; now a policeman.
- Woháte, "Cow" (jargon)—still living.
- Pä´da-i, "Twin"—still living.
- ——— ("Double-vision"—Report, 56).
- P´ódal-â´dalte, "Snake-head," alias Zoñtam, "Hole-bite" (Paul Zotom)—still living.
- Set-k´opte, "Mountain-bear" (Paul Saitkopeta)—still living.
- Belo (i. e., Pedro)—a Carrizo Indian captive from Mexico, still living.
- Bíako (Viejo?)—a Mexican captive, still living.
- Päli (Valdez?)—a Mexican captive, still living.
- Añgáite, "Ankle"—a Mexican captive, still living.
- Bóloi—a Mexican captive, still living.
- Goho, "Kick"—a Mexican captive, still living.
It is notable, as showing the comparative vitality of the races under 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 acquire an education, among whom were eight of the Kiowa. Those who were not taken into private families were placed in the Normal Institute at Hampton, Virginia, originally established for the education 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 philanthropic families in the north, with the purpose of educating them to be missionaries among their people on their return. One of these, Paul Zotom (Zoñtam), was regularly ordained as a deacon in the Episcopal church. (Report, 58). He returned in the summer of 1881, but has sadly 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 captive woman.
KICKING-BIRD
The noted chief, T'ené-angópte, "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. Like so many others of the Kiowa, he was of mixed origin, his paternal grandfather having been a Crow captive taken when a boy and adopted into the tribe. Although a young man, he had a commanding influence among his people, and on the failure of the war party under Lone-wolf became recognized as the principal chief of the Kiowa. An untaught savage, he was yet a man of fine native ability and thoroughly versed in the traditions and ceremonials of his people. Recognizing early the inevitable changes consequent upon the advent of the white man, he deliberately abandoned the warpath and addressed himself to the task of preparing his people to meet the new conditions. From that time forward his voice and example were always on the side of peace and civilization. By this course he drew upon himself the hatred of the conservatives and the war party, who denounced him as a coward and a traitor, charges which he met and refuted in characteristic fashion. When the question of peace or war came to a final issue in 1874, his powerful influence held more than two-thirds of the Kiowa from the warpath, and by his exertions afterward he secured the best possible terms for the defeated hostiles. It was by his invitation and assistance that Battey organized the first school in the tribe in 1873. His last counsel to his people was to remain at peace with everybody and to follow the advice of their teachers, and he declared that he was dying "holding on to the white man's hand." At the request of his family, Agent Haworth took charge of his body and gave it Christian burial, this being the first instance of the kind in the history of the tribe (Report, 59; Battey, 11).
His long-continued attachment to the whites at one time so far brought him into disrepute with his tribe that they charged his friendship to cowardice, called him a woman, and refused to listen to his counsels. Finding his influence in the tribe nearly gone, he raised a force, conducted a raid into Texas, and had a severe engagement with the white soldiers, where he led his men with such ability and coolness as to come off victorious and win a testimony of respect from the commander of his enemy's forces. On his return home he again advocated peace with the whites, and has steadily continued to do so from that time to the present. The tribe, thoroughly convinced of his bravery, no longer attribute his desire for peace to cowardice, and listen to his eloquent arguments, in most cases yielding to his counsels; so that he really stands at the head of all those Kiowa who are disposed to live peaceably, as Lone-wolf does at the head of those occupying a less friendly position (Battey, 12).
Another characteristic incident is recorded by Battey. Shortly before the outbreak some trouble occurred between Kicking-bird and the chiefs disposed to hostility, who accused him of having lied about them. A meeting was arranged at the agency to talk it over, and as the Indians were greatly excited some trouble was anticipated. When, the Kiowa began to arrive, each as he entered the office and seated himself strung his bow and placed it where it could be instantly seized for action, put his quiver of arrows in convenient position, also placing three or four arrows across his lap, loosened his revolver, and turned the handle ready for grasping, while many of them trembled with excitement. When the room was nearly filled, Kicking-bird, accompanied only by his brother and another friend, rode up coolly, as if unaware of what might be going on inside. Securing their ponies, they entered the office, Kicking-bird in advance. Looking around the circle, he took in the situation at once, and seating themselves, he and his companions coolly proceeded to place their bows, arrows, and revolvers in the same position for convenient use if necessary. Then addressing the agent, Kicking-bird informed him of the charges against himself (Kicking-bird), and called upon him to keep back nothing that he had told him, but to tell his people his whole talk (Battey, 13).