According to Ԁaȼiⁿ-naⁿpajĭ and Little Village Maker, these shamans could also make circles of seven colors around the sun and moon, and the two men just named said that they had seen this done. Joseph La Flèche and Two Crows gave the following explanation: “When there are clouds that obscure the moon, a circle is seen around the moon, and it sometimes resembles a rainbow.” Though Two Crows belongs to the Buffalo society (┴e iȼa‘eȼĕ-ma, or Order of Buffalo shamans--see § 89), he said that he had never had an interview with a mysterious buffalo, but that his work in the order was confined to the practice of surgery, he being the keeper of the “makaⁿ skiȼĕ,” or sweet medicine. Notwithstanding this, there are certain buffalo songs, the property of the order, and which they claim to be powerful charms capable of working cures, when used by the surgeons of their order. Said Two Crows to the author, “If they had sent for the doctors of our order we could have cured President Garfield.” The author obtained two of these Buffalo songs from an Omaha, but they are recorded only in singing notation.[50] Among the Omaha societies are the Cañge iȼa‘eȼĕ-ma, the Horse shamans,[51] the Caⁿʇañga iȼa‘eȼĕ-ma, the Big Wolf shamans,[52] and the Maⁿtcu iȼa‘eȼĕ-ma, the Grizzly Bear shamans.[53] According to Francis La Flèche,[54] “There are three degrees of powers which come to men through visions: First, when the vision takes the form of an animal which addresses the man, he will then have acquired a power which will stead him in danger, and give him success in life. Second, if the vision assumes the appearance of a cloud, or a human shape having wings like an eagle, and a voice addresses the man, he will have the additional power of being able to foretell events. Third, when the vision comes without any semblance and only a voice is heard, the man is given not only the power to achieve success and foretell events, but he can foresee the coming of death. Should a man endowed with the third degree so elect, he can in due form join the Ghost Society; or, if he prefers, he can practice his powers individually.” His father, the late Joseph La Flèche, told the author in 1882 that the Ghost Dance formerly belonged to the Ponka tribe, from whom the Omaha took it; though it has not been used by the Omaha since about A. D. 1850.[55] The only inference which the author can draw from this statement of the father is that if the Omaha obtained the Ghost Dance from the Ponka, the Ghost Society or order of Ghost shamans is not an original Omaha society. That the two are closely connected is proved by the names, Wanaxe iȼa‘eȼĕ-ma, the (order of) Ghost shamans (or, The Ghost Society), and Wanaxe iȼa‘eȼĕ watcigaxe, The dance of those who have visions of ghosts, or, The Ghost Dance.