By Candace S. Greene
The Kiowa calendar culture -- The Silver Horn calendar : a brand new discovery -- The college of Oklahoma calendar
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Extra info for One hundred summers : a Kiowa calendar record
In this way a single name might belong to a series of individuals. Another T H E S I LV E R H O R N C A L E N D A R between person and name was so close that blood might be shown dripping from the glyph of a man who had been shot, and if a person died, the death owl was associated with the name glyph more often than with the human ﬁgure. Although one can usually get the gist of the name from looking at a glyph, it is not always possible to tie it to a speciﬁc person without additional information.
The location of the original calendar, which appears to have been drawn on a long strip of cloth, is not known. Nye believed that it was probably destroyed when Quitone’s house burned in *2,0. 27 Quitone, Hunt, and Nye worked together to record the meaning of each entry, jotting notes on the tracing as well as recording a more organized text in a notebook. Sadly, this enterprise was never ﬁnished; the text ends at the entry for *1/-. In +))+ the National Anthropological Archives acquired another calendar that is almost identical to the Quitone calendar as recorded by Nye.
A transcription of Harrington’s hand- 20 T H E K I O WA C A L E N D A R T R A D I T I O N written text appears at the end of this volume as appendix B. Silver Horn and Hauvahte were continuing a family tradition of calendar keeping. 21 Some time before his death in *1// he had given his name as well as the responsibility for maintaining the calendar to his nephew Agiati, Silver Horn’s father. The nephew accepted this responsibility for maintaining the calendar, continuing to add a new entry each season up until the time of his death in *12+.