a, Spleen (of an animal). 5, Pe-cla
(Pe-sla), Baldhead. 6, Tceq-huha-ton (Ceh-huha-ton), Kettle-with-legs. 7,
Wablenitca (Wablenica), Orphans. 8, Pe-cla-ptcetcela (Pe-sla-ptecela),
Short-baldhead. 9, Tacnahetca (Tasnaheca), Gopher. 10, I-wayusota,
Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Wakan (Wakan),
Mysterious. 12a, Iglaka-teqila (Iglaka-tehila), Refuses-to-move-camp. 12b,
Ite-citca, Bad-face (as number 1). 13, Ite-citca-etanhan
(Ite-sica-etanhan), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa
(Zuzeca kiyaksa), Bit-the-snake-in-two. 15, Watceonpa (Wace-onpa),
Boasters. 16, Watcape (Wacape), Stabber. 17, Tiyotcesli (Tiyocesli),
Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or Loafers. 20, Oglala,
Scattered-her-own. 21, Ieska-tcintca (Ieska-cinca), Interpreter's sous,
"Half-bloods."

According to Mr Cleveland the whole Oglala tribe had two other names,
Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two.

THE HUNKPAPA

The name Hunkpapa (sometimes corrupted into Uncpapa, Oncpapa, etc), should
be compared with the Yanktonai name Hunkpatina; both refer to the hunkpa
or ends of a tribal circle. A Hunkpapa man in 1880 gave the following as
the names of the gentes: 1, Tcanka-oqan (Canka-ohan) Sore-backs (of
horses), not the original name. 2, Tce-oqba (Ce-ohba), in which tce (ce)
has either a vulgar meaning or is a contraction of tceya (ceya), to weep,
and oqba (ohba), sleepy. 3, Tinazipe-citca (Tinazipe-sica), Bad-bows. 4,
Talo-nap'in (Talo-napin), Fresh-meat-necklace. 5, Kiglacka (Kiglaska),
Ties-his-own. 6, Tcegnake-okisela (Cegnake-okisela), Half-a-breechcloth.
7, Cikcitcela (Siksicela), Bad-ones-of-different-sorts. 8, Wakan (Wakan),
Mysterious. 9, Hunska-tcantojuha (Hunska-cantozuha),
Legging-tobacco-pouch.

[Illustration: FIG. 33.--Oglala camping circle.]

FIG. 33.--Oglala camping circle.

The real foundation for the totemic system exists among the Dakota, as
well as among the other Siouan tribes and the Iroquois, in the names of
men often being taken from mythical animals, but, in the opinion of Dr
S.R. Riggs, the system was never carried to perfection.

DAKOTA SOCIAL CUSTOMS

Among the eastern Dakota the phratry was never a permanent organization,
but it was resorted to on special occasions and for various purposes, such
as war or the buffalo hunt. The exponent of the phratry was the tiyotipi
or "soldiers' lodge," which has been