The life of Comanche freedom fighter, Quanah Parker could be considered a microcosm of Native American life in the age of the invading European peoples, specifically the Texans. Born to a Comanche father and an Anglo mother, Quanah lived a precarious existence between the two worlds and cultures. His success in initially resisting the armies of the invaders and, later, in not only surviving relocation to allotted lands but prospering, further exemplifies the duality of his existence. His life was seemingly a series of relationships between his upbringing in the native culture and beliefs and those of the European colonists. By observation and study of his life, we have the opportunity to learn from a man born of two warring people who somehow found a path to peace.
The exact date of Quanah Parker’s birth as recorded by modern calendars is not known. However, if we wish to ascribe a date to the creation of his existence, we might consider the date May 19, 1836. It was on this day that a group of various Native American people’s, including Comanche, Kiowa, Caddo and Wichita; attacked Ft. Parker, one of the early Texan settlements in the Comanche territory. The Comanche had successfully maintained their territory in the past despite advances by the Spanish and Mexicans and sought to do the same with these new intruders. This perhaps explains the violence of the raid, which far exceeded that typically used and even included the raping, stabbing and scalping of a woman in her seventies; Sarah “Granny” Parker.
Ironically, the two aspects of Comanche culture which the Spanish, Mexicans and, later, Texans found to be most frightening were their horsemanship and their propensity for taking captives; both of which were actually introduced into Comanche culture by the Spanish invaders. It is also ironic that Anglo officials encouraged their citizens to slaughter buffalo with the motive of depriving the native peoples of food as this left the Comanche with little choice but to increase raiding in order to survive.
During the raid on Ft. Parker five persons were taken captive, including a then nine year old girl, Cynthia Ann Parker. It is recorded that within only four years of her capture a white man, Colonel Williams, visited a Comanche camp. He offered to ransom her, however, the record shows that her “Indian father declared all the goods the colonel had were not enough to make him relinquish the girl.” Three years later, two U.S. officials, Butler and Lewis, also attempted to ransom her with similar results. They later reported, “A large amount of goods and four or five hundred dollars were offered, but the offer was unavailing, as she would run off and hide herself to avoid those who wished to ransom her.”
Unfortunately for the Comanche, the tactics which had been so successful when dealing with the Spanish had disastrous consequences when dealing with the Texans. In large part due to the fact that the Texans desired land while the Spanish were content to trade, these differences in culture and motive culminated in the Massacre at Council House. It began as a ransom of captives, but when the Texans saw the first captive, Matilda Lockhart, the girl’s mutilated face sent them into a rage. The fact that she was the first captive offered for ransom was an act of intervention on the part of the chiefs and indicated disapproval of her mistress’ harsh treatment but the Texans took her condition to be the standard for how the other captives fared and demanded the immediate return of the other 13 captives. The chiefs refused and, offended, began to leave. When a blocked the path of the exiting party, they struck him down and violence ensued. The Texans massacred all the men in the party and held the women and children captive to be exchanged for the white captives.
To kill during a council was an unspeakable trespass to the Comanche whose custom it was to always speak the absolute truth during council. If this lead to hostilities, a time and place for war would be prescribed but never would war break out in council. In retaliation, the Comanche tortured and killed the remaining 13 captives. Two children had been formally adopted and were spared but later described the revenge taken on their less fortunate counterparts, “They were tortured to death. One by one, the children and young women were pegged out naked beside the camp fire. They were skinned, sliced and horribly mutilated, and finally burned alive by vengeful women determined to wring the last shriek and convulsion from their agonized bodies.”
These tragic misunderstandings began a gruesome cycle of revenge raids on both sides. Charles Goodnight, a member of a party raiding the Comanche encampment at Pease River, recounted in horror some of the vicious retaliation, “the Rangers followed them up at full speed, passing through the squaws…The sergeant on seeing this fell in behind and killed all the squaws.” He goes on to tell of how a woman was seen fleeing and “Ross ordered his lieutenant to take charge of her. I had always supposed that he did it to save her life as he must have heard the guns of the sergeant killing the squaws behind” The woman caught fleeing was identified as Cynthia Ann who though assured of kind treatment was described as being “inconsolably grief-stricken at the separation from her sons and husband.” Quanah never saw his mother again.
Within two years of his mother’s capture, his father also died. At the age of eleven Quanah and his younger brother Pecos were left unsupported, a rarity in the Comanche people. Quanah later attributed this to his white heritage. He sought to redeem himself by “being more Comanche than the full-bloods”. Though little is known of the specifics of his life before the recorded Anglo history, it is recorded that as a young man he had “much influence with his people.”
William Hagan states that “as ability to deal with the whites became the overriding qualification for a Comanche leader, Quanah’s stock rose rapidly.” Leadership among the Comanche was based on reputation. During war, the Comanche would choose to follow a man who proved himself in “feats of battle with no formal installation, term or even office.” In times of peace the Comanche tended to follow men “who engaged in public displays of generosity.” At the same time, a leader in times of war was expected to be generous and a man who was not respected in battle was not likely to command respect in times of peace.
Quanah had distinguished himself in battle and used his influence to forward initiatives to create a ranching economy that was better suited to the Comanche culture than the governments plan they become farmers. This acceptance of the fact that the Comanche way of life had to change but recognition of what would and would not be acceptable is what led Quanah to successfully negotiate agreements with Texas cattlemen. One of these cattlemen was Charles Goodnight, a member of the party that captured his mother so long ago. The two men formed an unlikely friendship when Goodman responded to Quanah’s advertised request for information regarding his mother. Goodnight gave Quanah, an experienced horse breeder, a great deal of advice on cattle breeding and ranching and even made a gift to him of a Durham Bull.
Quanah ensured that funds from cattle agreements would be paid directly to the Comanche people instead of to the United States government. He also obtained authority to charge cattle ranchers driving herds over Comanche grasses leasing and other fees. While he was criticized by some Comanche for adopting ‘white’ clothing and building a ‘white’ house, he was also criticized by some officials for refusing to cut short his hair or convert to monogamy. However, by and large his efforts to remain true to his Comanche heritage and yet be progressive enough to ensure his people were provided for earned him the respect of the vast majority in both camps.
Quanah was a generous, fun loving man. He would sometimes dress a Mexican companion and friend in some of his Comanche attire and watch him greet unwitting guests. When President Theodore Roosevelt visited Oklahoma; Quanah, though not a drinker, had large goblets of wine placed at every place setting. When asked why, Quanah explained that the President had served small glasses of wine when entertaining Quanah and he wanted to show that he was even more generous. Quanah had several wives and many children but still adopted a young boy who needed a family. Though he valued and respected the justice system of the United States, in a dispute where he could find no solution in that system, he respected Comanche law and found in favor of the man in the dispute that had the best reputation. He is remembered primarily for his humor, generous spirit and great love of others and of peace. Born of love in the midst of misunderstanding, bitter hatred and conflict; he fought for the freedom and survival of his people throughout his life. He first fought in open combat; later, in trade negotiations and political hearings. Though this secondary contribution may have seemed less glorious, his work in peace was profound.
Even as a young man he said, “I am young…talking for assistance for my people…the white and the red people…I will not do anything bad, but looking for the good road, a suppliant for the red people, so when Washington hears he will help us.” Near his death he said, “Forty years ago my mother died. Love Indian and wild life so well not want to go back to white folks. All same people anyway.” After his death, his adopted son Knox Beal summarized Quanah’s admirable legacy with beautiful simplicity, “Quanah Parker, my father, fed a great many Comanche Indians. He had a great herd of cattle and horses in 1890 and when he died in 1911, he did not have many left because he was so generous. When a person became hungry he fed them. He could not stand to see anyone of his tribe go hungry.”
Quanah Parker lived at the height of hostilities between his two peoples but developed a respect for both that allowed him to find a middle path to peace where others saw only past hurt and old enemies. An examination of his life yields an example for all of mankind and inspires us to not be blinded by outward differences but to remember that we are all human and are all in each other’s care. We are all the same people anyway.
