in January, 1891, the ghost shirt had not yet reached them. Soon afterward the first one was brought down from the Sioux country by a Cheyenne named White Buffalo, who had been a Carlisle student, but the Arapaho and Cheyenne, after debating the matter, refused to allow it to be worn in the dance, on the ground that the doctrine of the Ghost dance was one of peace, whereas the Sioux had made the ghost shirt an auxiliary of war. In consequence of this decision such shirts have never been worn by the dancers among the southern tribes. Instead they wear in the dance their finest shirts and dresses of buckskin, covered with painted and beaded figures from the Ghost-dance mythology and the visions of the trance. The Ghost dance is variously named among the different tribes. In its original home among the Paiute it is called _Nänigükwa_, “dance in a circle” (_nüka_, dance), to distinguish it from the other dances of the tribe, which have only the ordinary up-and-down step without the circular movement. The Shoshoni call it _Tänä′räyün_ or _Tämanä′rayära_, which may be rendered “everybody dragging,” in allusion to the manner in which the dancers move around the circle holding hands, as children do in their ring games. They insist that it is a revival of a similar dance which existed among them fifty years ago. The Comanche call it _A′p-anĕka′ra_, “the Father’s dance,” or sometimes the dance “with joined hands.” The Kiowa call it _Mânposo′ti guan_, “dance with clasped hands,” and the frenzy, _guan â′dalka-i_, “dance craziness.” The Caddo know it as _Ă′ă kakĭ′mbawi′ut_, “the prayer of all to the Father,” or as the _Nänisana ka-au′-shan_, “nänisana dance,” from _nänisana_, “my children,” which forms the burden of so many of the ghost songs in the language of the Arapaho, from whom they obtained the dance. By the Sioux, Arapaho, and most other prairie tribes it is called the “spirit” or “ghost” dance (Sioux, _Wana′ghi wa′chipi_; Arapaho, _Thigû′nawat_), from, the fact that everything connected with it relates to the coming of the spirits of the dead from the spirit world, and by this name it has become known among the whites. APPENDIX THE MORMONS AND THE INDIANS While the Indian excitement was at its height in 1892, a curious pamphlet was published anonymously at Salt Lake City in connection with a proposed series of lectures, from which we make some extracts for the light they give on the Mormon attitude toward the Indians. The pamphlet is headed, “The Mormons have stepped down and out of Celestial Government—the American Indians have stepped up and into Celestial Government.” It begins by stating that the Messiah came to His people at the time appointed of the Father—March, 1890—notwithstanding the assertion in the Deseret Evening News, made January, 1892: “1890 has passed, and no Messiah has come.” It goes on to say: