Bąįgʸä predicted that a great whirlwind would come in the spring, followed by a four-day prairie-fire in which the Whites and all their works would be destroyed and the buffalo and the old Indian life restored. He ordered all the Kiowa to gather at Elk Creek, where they would be safe when the catastrophe came. He claimed that his followers would be invulnerable to the white soldiers’ bullets, and that he himself could kill the latter with the glance of his eye as far as he could see them. As the time grew near there was intense excitement and the whole tribe, save for a few skeptical chiefs and medicine men, assembled at the appointed spot. When the holocaust failed to materialize the people lost faith in him. He held his original group together until the coming of the Ghost Dance in the fall of 1890. Shortly before this his son had died, and when the Ghost Dance came he claimed to have seen the fresh tracks of this son on his grave, resurrected, and through this revelation attempted to identify his group with the Ghost Dance, without, however, any success. His disciples continued to ride around together in a group, and maintained their bitter hostility to peyote, but were not taken seriously. Finally, indeed, Lone Bear and other Sons of the Sun, became staunch peyote-users themselves and opposition vanished. The first Comanche user of peyote was Buigʷat, who married an Apache woman and is said to have learned it from the Mescalero. Other early users were Dešode (“Smart Man”) and Tašipa, but by far the most important peyote leader among the Comanche was Quanah Parker. Previously opposed to it, he later changed his mind when peyote cured an illness of his. One of the earliest Comanche meetings was held east of Fort Sill in 1873 or 1874, about the time Kicking Bird was imprisoned there. Quanah subsequently visited the Cheyenne, Arapaho, Ponca, Oto, Pawnee and Osage among others[37] and conducted meetings among them in the early 1890’s. The Comanche origin legend is similar to that of the Kiowa, except that the White Mountain Apache were involved. Regardless of priority, the prestige of both these tribes as teachers of peyote is considerable.[38] Due to their influence, peyote spread rapidly in Oklahoma until it assumed the proportions of an “international” religion such as the Ghost Dance had been. Distinctly a reservation phenomenon in the days following the cessation of intertribal warfare, peyotism was able to exploit the friendly contacts growing out of the Ghost Dance. As Opler writes, “The spread and increased prominence of peyote ceremonies coincided suggestively with the final triumph of white civilization over the tribes of our western plains, those very groups upon whom peyote obtained so strong a hold.”