come to destroy the whites alone. This last idea is said to be held also by the Walapai of Arizona, who extend its provisions to include the unbelieving Indians as well. (_G. D., 6._) The doctrine held by the Caddo, Wichita, and Delaware, of Oklahoma, is practically the same as is held by the Arapaho and Cheyenne from whom they obtained it. All these tribes believe that the destruction or removal of the whites is to be accomplished entirely by supernatural means, and they severely blame the Sioux for having provoked a physical conflict by their impatience instead of waiting for their God to deliver them in his own good time. Among all the tribes which have accepted the new faith it is held that frequent devout attendance on the dance conduces to ward off disease and restore the sick to health, this applying not only to the actual participants, but also to their children and friends. The idea of obtaining temporal blessings as the reward of a faithful performance of religious duties is too natural and universal to require comment. The purification by the sweat-bath, which forms an important preliminary to the dance among the Sioux, while devotional in its purpose, is probably also sanitary in its effect. Among the powerful and warlike Sioux of the Dakotas, already restless under both old and recent grievances, and more lately brought to the edge of starvation by a reduction of rations, the doctrine speedily assumed a hostile meaning and developed some peculiar features, for which reason it deserves particular notice as concerns this tribe. The earliest rumors of the new messiah came to the Sioux from the more western tribes in the winter of 1888–89, but the first definite account was brought by a delegation which crossed the mountains to visit the messiah in the fall of 1889, returning in the spring of 1890. On the report of these delegates the dance was at once inaugurated and spread so rapidly that in a few months the new religion had been accepted by the majority of the tribe.