A curious instance of the persistence of the Indian beliefs in spite of educational influences is afforded by the case of the late Kiowa interpreter, a full-blood Indian, who had been reared and educated in the east, graduated in theology, and was ordained to the ministry, married a white woman, and returned as a missionary to his people. The Indians accused him of deceiving them as to the terms of the treaty, and told him that he "could not live," and he died shortly afterward in the belief that he had been bewitched by the medicine-men as a punishment for his part in the negotiations. The fact is a matter of official record, as well as of contemporary newspaper publication. THE SUN The greatest of the Kiowa gods is the Sun; by him they swear, to him they make sacrifice of their own flesh, and in his honor they held the great annual _k'ado_ or sun dance. Next to the sun the buffalo and the _señi_ or peyote plant claim reverence, and these too may be reduced to the same analysis, as the buffalo bull in his strength and majesty is regarded as the animal symbol of the sun, while the peyote, with its circular disk and its bright center, surrounded by white spots or rays, is its vegetal representative. The _â'dalbeáhya_ also derives its origin from the sun. Unlike the agricultural tribes, they pay but little attention to the rain gods and seem to have no reverence for the snake. Each shield order prays to some special deity, and every man has also his own personal "medicine," somewhat like the guardian angel or patron saint of the Catholic system. There are also supernatural heroes, of whom the Sun-boy and Sindi are the greatest, with ogres, dwarfs, water people, monsters, and all the other features of the orthodox fairy book. OBJECTS OF RELIGIOUS VENERATION Their most sacred objects of religious veneration are the _Â'dalbeáhya_, the _Taíme_, the _Gadómbitsoñhi_, and the _señi_ or peyote. Their great tribal religious ceremony is the _k'ado_ or. sun dance. Their tribal religion is that which centers around the _â'dalbeáhya_ and the _taíme_. The worship of the peyote, although now general, excepting among the oldest men, is comparatively modern with the Kiowa, having been adopted from the more southern tribes. These two systems are compatible and auxiliary to each other. In 1890 the new religion of the ghost dance was introduced among the Kiowa. It is essentially different from the older Indian systems and antagonistic to them, being based on the doctrine of one God, although it preaches a return to the old Indian life.