MICHELSON. ] INTRODUCTION, 43 
Edward Davenport [a great-great-grandson of Colonel Davenport, 
the well-known trader at Rock Island], whose Indian name is ‘Aano’'t*’, 
and a member of the War gens, says that the personnel of the list is 
correct, save the last two names, which, he says, do not belong there. 
In this last there may be a desire to separate all descendants of 
Colonel Davenport from Indian ceremonials. The (K) or (T) after 
the names shows to which of the tribal dual divisions the person 
belongs, whether he or she is a Ki‘cko’"“* or a To‘ka’n™*. Edward 
Davenport supplied the (K) after Cici’nd' kwa'*‘; and the names are 
restored from the syllabary according to his phonetics. The general 
accuracy of Kiyana’s list speaks well for the genuineness of the texts 
presented in this volume. Edward Davenport adds that Harrison 
Kapayou (T) and Billy Chuck (K, deceased) are singers; and that 
Henry Shawata (K, deceased) formerly was a singer and the most im- 
portant member next to Kepii’yu. Kiyana adds that the following 
merely are seated during the ceremony as they do not know the 
songs and sit where the children do: 
No‘ kawa’t** (K). 
Witaga (K). 
‘Ani‘kawa’ (K). 
“A‘sawe'samo’ (T) ta woman]. 
Wiciga kya‘ckag* (T). 
‘A’gwami't* (T) [a woman]. 
Nawagigi’“* (KX) [a woman]. 
The list of actual participants in the ceremony shows clearly that 
the tribal dual division is not only for athletic purposes but also for 
ceremonial ones. Note that of the number of singers half belong to 
one division, half to the other; and the hummers (women) are 
similarly divided. 
The injunctions and prohibitions contained in the minor texts are 
clearly a reflection of the way one is supposed to conduct himself in 
the existing ceremony. They are also valuable in showing that until 
recently the Foxes kept up their pagan worship in a humble and 
reverential spirit; compare also pages 69 and 77 of the translation 
of the principal text. These minor texts also indicate an indifference 
to the old religion among the young people. As a matter of fact it 
may be in general said that this is true. To-day the young people 
attend the festivals of the gentes primarily for social purposes and to 
get abundant food. The old people cling with sincerity to the beliefs 
of their forefathers; and when the older generation shall have passed 
away the various festivals of the gentes of the Foxes will be a thing of 
the past. Finally, it may be said that in broad outlines the general 
scheme of the ceremony described in these texts is the same as those 
of at least certain other festivals of gentes. 
