160 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 
5. The Thaynktoyway' or Yankton, Village at the End, were counted, 
thirty years ago, at about 240 lodges, or 2,400 persons. They are now 
reported at nearly that number by actual count. The outbreak did not 
disturb them and they continue to occupy their old home at the present 
Yankton Agency on the Missouri River, where they are making progress 
in civilization. This is the headquarters of Rev. J. P. Williamson’s Presby- 
terian mission, and also of Bishop Hare’s mission of the Episcopal Church. 
6. The Thanktonwayna, one of the End Village bands, were estimated 
at 400 lodges, or 4,000 souls. The Dakota tents on the Minnesota do not 
average more than about 6 inmates; but on the prairie, where, though the 
material for the manufacture of tents is abundant, tent-poles are scarce, 
they make their dwellings larger, and average, it is thought, about 10 per- 
sons to a lodge. The Ihanktoywanna are divided into the Huykpatina;? 
the Pabakse, Cut Heads; the Wazikute or Canona, Pine Shooters ;> and the 
Kiyuksa, Dividers or Breakers of Law. Formerly they were the owners of 

Mississippi and Minnesota Dakotas are called by those on the Missouri, Isanties,’ to which your 
father added in 1882, ‘or Santees’)? Who were these Mississippi and Minnesota Dakotas at the date 
mentioned (1852) if not the Mdewakantonwan, Walipekute, Walipetonwan, and Sisitonwan? (3) Has 
there not been a change in the use of ‘Santee’ since 1852? (4) Are not all the Dakotas on the Santee 
reservation known as Santees, or were they not thus known from the time of their settlement on that 
reservation till they became citizens of the United States?” 
To this Mr. Riges replied as follows: 
“The point I made with Prof. Kirk was this: That while there is a use of the name Santee in 
the Missonri River country to signify the Dakota Indians of the Minnesota and Mississippi, and those 
removed from there, yet the original meaning was more specific and limited. And that it was inex- 
eusable in a Minnesota historian to have ignored the original and local signification of the term. 
This did not conflict in the least with the statement made by my father in the Dakota Dietionary 
The Mdewakan and Isantamde are one and the same, i. e., one of the Mille Laes, from whence, 
as you know, came the names Mdewakantonwan and Isanyati. These Mdewakantonwan are the 
Santees of Santee Agency, Nebraska, who were removed from Minnesota.” 
Such testimony ought to be decisive; yet we find the father making the following statement (in 
1882) in his ‘Argument of Migrations (derived) from Names” whieh will be found in the present 
volume: “Santee. For a century or more past there have been ineluded in this name the Leaf Shooters 
(Walhpekute) and also the Leaf Village (Walipetonwan).”—1. 0. D. 
'The following names of the Yankton gentes were furnished by Hehaka mani, a Yankton, in 
1878: 1. Gan-kute, Shooters at Trees. 2. Cagn, Lights, or, Lungs. 3. Wakmuha oin, Pumpkin-rind Par- 
ring. 4. Tha isdaye, Mouth Greasers. 5. Waéeunpa, Roasters. 6. Ikmun, Wild Cat (people). 7. Oyate 
si¢a, Bad Nation, &. Wasicuyn Ginéa, White Men’s Sons, or, Half-Breeds (a modern addition). In 
August, 1891, Rev. Joseph W. Cook, a missionary to the Yankton, obtained from several men the fol- 
lowing order of their gentes in the camping eircle:—On the right: 1. Tha isdaye. 2. Wakmuha oin. 
3. Ikmun. On the left: 4. Waceunpa. 5. Can kute. 6. Oyate siéa, 7. Cagu. The first and seventh 
gentes always camped in the van.—J. 0. D. 
*See note under the next division—Hunkpapa. 
‘It is said that the young men of a clan were poor shooters, and were led to practice by shoot- 
ing at a mark, and that was a pine tree. Henee both these names—Can-ona, Hitting the Wood, snd 
Wazi-kute, Shooting the Pine. From this clan of Pine Shooters the Assiniboin, or “Hohe” of the 
Dakota, are said to have sprung. 
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