98 PICTOGRAPHS OF THE NORTH AMERICAN INDIANS. 



Itaziptco, Without Bow. The French translation, Sans Arc, is, how- 

 ever, more commonly used. 



Minneconjou, translated Those who plant by the water, the physical 

 features of their old home. 



Sitca n gu, Burnt Hip or Brule. 



Santee, subdivided into Wahpeton, Men among Leaves, i. e., forests, 

 and Sissetou, Men of Prairie Marsh. Two other bands, now practically 

 extiuct, formerly belonged to the Santee, or, as it is more correctly 

 spelled, Isanti tribe, from the root Issan, knife. Their former terri- 

 tory furnished the material for stone knives, from the manufacture of 

 which they were called the " knife people." 



Ogallalla, Ogalala, or Oglala. The meaning and derivation of this 

 name, as well as the one next mentioned (Uncpapa), have been the sub- 

 jects of much controversy. 



Uncpapa, Unkpapa, or Hunkpapa, the most warlike and probably the 

 most powerful of all the bauds, though not the largest. 



Hale, Gallatin, and Biggs designate a " Titon tribe " as located west 

 of the Missouri, and as much the largest division of the Dakotas, the 

 latter authority subdividing into the Sichangu, Itazipcho, Sihasapa, 

 Minneconjou, OhenCpa, Ogallalla, and Huucpapa, seven of the tribes 

 specified above, which he calls bands. The fact probably is that "Titon " 

 (from the word ti"tan, meaning, "at or on laud without trees, or prai- 

 rie") was the name of a tribe, but it is now only an expression for all 

 those tribes whose ranges are on the prairie, and that it has become a 

 territorial and accidental, not a tribular distinction. One of the Da- 

 kotas at Fort Bice spoke to the writer of the "hostiles" as " Titons," 

 with obviously the same idea of locality, " away on the prairie ;" it be- 

 ing well known that they were a conglomeration from several tribes. 



It is proper here to remark that throughout the charts the totem of 

 the clan of the person indicated is not generally given, though it is 

 often used in other kinds of records, but instead, a pictorial represent- 

 ation of his name, which their selection of proper names rendered prac- 

 ticable. The clans are divisions relating to consanguinity, and neither 

 coincide with the political tribal organizations nor are limited by them. 

 The number of the clans, or distinctive totemic groups, of the Dakota 

 is less than that of (heir organized bands, if not of their tribes, and con- 

 siderably less than that of the totems appearing on the charts. Although 

 it has been contended that the clan-totem alone was used by Indians, 

 there are many other specimens of picture-writings among the Dakota 

 where the name-totem appears, notably the set of fifty-five drawings in 

 the library of the Army Medical Museum narrating the deeds of Sitting- 

 Bull. A pictured message lately sent by a Dakota at Fort Bice to an- 

 other at a distant agency, and making the same use of name signs, came 

 to the writer's notice. Captain Carver, who spent a considerable time 

 with these Indians (called by him Nadowessies) in 17(JG-'77, explains that 

 "besides the name of the animal by which every nation or tribe [clan] 



