The express intention of Indian policy of the period was the deculturation of the natives, to be obtained by sending the children to white schools, away from the influence of tribal life.[39] But this policy prepared the way for peyotism in several ways: it weakened the tradition of the older tribal religions without basically altering typical Plains religious attitudes, and multiplied friendly contacts between members of different tribes. Friendships made as school-boys account for considerable visiting and revisiting from tribe to tribe, and nearly ideal conditions for the diffusion of the cult were established. When Eagle Flying Above (Pawnee) got peyote from White Eyes (Arapaho) the sign language was the vehicle used, but in modern times the use of English as a lingua Franca is an enabling factor of great importance in the diffusion of the cult. Thus, ironically, the intended modes of deculturizing the Indian have contributed preëminently to the reinvigoration of a basically aboriginal religion. Among the groups of considerable secondary importance in this diffusion, the Caddo are perhaps outstanding. The variations which the Caddo-Delaware messiah John Wilson began, and taught to the Quapaw, Osage and other “Big Moon” worshippers, is a somewhat special historical development and is treated in an appendix. The significance of the Oto in the development of the Christianized version among the Omaha, Winnebago and other Siouan groups is shown in another appendix on the history of the Church of the First-born and other peyote churches. In the diffusion of the standard rite the Arapaho and the Cheyenne perhaps come next after the Kiowa and the Comanche. Jock Bullbear was one of the earliest Arapaho users, learning it from the Comanche when he returned from Carlisle[40] in 1884, and by 1891 Arapaho peyotism came to the attention of Mooney. A Cheyenne and Arapaho custom in connection with peyote meetings is the giving of presents to friends and visitors the next morning after a meeting.[41] The sweat lodge doctoring modification of Arapaho peyotism has been described previously. The Bannock of Idaho have used peyote since 1906-1911, apparently against considerable opposition. They formerly met in log-houses in the backwoods, and did not use the plant openly until the Oklahoma Native American Church was organized. The Cheyenne are believed by the writer to be the source of their cult. The Blackfoot in 1913 were said to lack[42] the peyote religion, but Wissler states that he heard them singing peyote songs within a hundred yards of the very agent who denied the existence of the cult among them. Alfred Wilson (Cheyenne), who as president of the Native American Church has occasion to know, says that the Blackfoot have peyote, though they were officially[43] listed as non-users in 1922.