DAKOTA TRIBES. 159 
and at Little Rock. These were called (3) Can-Sda-Gi-ka-na, Little place 
bare of wood.’ ‘These were Sleepy Eyes’ and Red Iron’s people. Another 
portion was called (4) Amdo-wa-pus-kiya. They lived at Lake Traverse 
and were great buffalo hunters. They often moved camp when their meat 
was not dried, and so spread it out on the horses’ backs and on the thills, 
and hence were called Dryers on the Shoulder. These were Standing Buf- 
falo’s people. (5) Basdeée sni. (6) Kapoza. (7) Ohdihe. 
Previous to 1862 they numbered about 3,000. But, being in- 
volved in the uprising of that year, they fled to the Missouri River and 
to Canada. Some have returned, and are at the Sisseton and Devil’s Lake 
agencies.” 
These Mississippi and Minnesota Dakotas are called, by those on the 
Missouri, Isayties or Santies, from ‘isanati’ or ‘isayyati;’ which name seems 
to have been given them from the fact that they once lived at Isaytamde, 
Knife Lake, one of those included under the denomination of Mille Laes.’ 
1Mr. Ashley says that these were Sleepy Eyes’ division of the Kalmi atonwan.—J. 0. D. 
?The following are the gentes snd subgentes of the Sisitonwan, as given by their mission- 
ary, Rey. Edw. Ashley, in 1884. Beginning at the north and to the tight of the opening of the 
tribal circle the tents were pitched in the following order: 1. (a) Wita waziyata otina, Dwellers at 
the Northern Island. (b) Obdihe. 2. (a) Basdeée sni, Those who do not split (the backbone of the 
buffalo). (b) Itokal-tina, Dwellers at the South. 3. (a) Kalimi atonwan, Village at the Bend. Part of 
these were called Gansda oikana. (b) Mani-ti, Those who pitched their tents away from the main camp. 
(ce) Keze, Barbed, as a fishhook; a name of ridicule. The Keze tents were on the right of the south 
end of the tribal circle. On the left of them came: 4. Cankute, Shooters at trees, another name given 
in derision. 5. (a) Ti-zaptan, live Lodges. (b) Okopeya, In danger. 6. Kapoza, Those who travel with 
light burdens. 7. Amdowapuskiyapi, Those who place the meat on their shoulders in order to dry it. These 
were divided into three subgentes, Maka ideya, Wanmdiupi duta, and Wanmdi nahoton. When only 
a part of the tribe was together the following camping order was obseryed: The Wita waziyata otina 
pitched their tents from the right side of the opening at the north and as far as the east; next, the 
Itokah-tina extended from the east to the south; the KapoZa oceupied the area from the south to the 
west, and the Amdo-wapus-kiyapi filled the space between them and the Wita waziyata otina. 
When the Sisitonwan and Walpetonway camped together it was in the following order, begin- 
ning at the right side of the opening at the north: 1. Wita waziyata otina (including Ohdihe). 2. 
Basdece sni (inelnding Itokah tina). 3. Inyan Geyakaatonwan. 4. Takapsin toywanna. 5. Wiyaka 
otina. 6. Otehiatoywayn. 7. Witaotina. 8. Wakpaatonwan. 9. Cankaga otina (on the right of the 
south part of the circle). 10. Keze (on the left of the south part of the circle). 11. Kalimi atonwan. 
12. Cankute. 13. Okopeya. 14. Tizaptay. 15. KapoZa. 16. Amdo wapuskiyapi (on the left side of 
the opening at the north).—J. 0. p. 
* According to the context, we are led to make this last sentence of the author refer to four 
divisions of the Dakota: Mdewakantonway, Walipekute, Walpetonwan, and Sisitonway. But this 
is commented on in ‘The Word Carrier” for January, 1888, in a criticism of Kirk’s Illustrated History 
of Minnesota: 
“One such” error “‘ we find on page 33, where the Mdewakantonwans are said to be one of the 
four bands of the Santees. Instead of this, the Mdewakantonwans are the Santees. It is true that 
white men on the Missouri River and westward, with utter disregard of the facts, call all the Minne- 
sota Sioux ‘Santees’; but a Minnesota writer should keep to the truth, if he knows it.” 
This led the undersigned to ask the editor of ‘‘The Word Carrier,” Rey. A. L. Riggs, the following 
questions (in April, 1888): (1) Why do you say that the Mdewakantoyn way are the (only) Santees? (2) 
How do you interpret the statement made in the first edition of ‘The Dakota Language,’ p. viii (‘ These 

