in the winter of 1906-07 by an Omaha returning from the Oto in Oklahoma. He had been much addicted to alcoholics, and was told by an Oto that the plant and the religious cult practiced therewith would be a cure. On his return he sought the advice and help of the leader of the Mescal Society of the Winnebago, next door neighbors tribe of the Omaha. He and a few other Omaha, who also suffered from alcoholism, formed a society which has since increased in numbers and influence against much opposition, till it includes about half the tribe. The medicine-men were particularly opposed to the use of peyote; one native Omaha, Thomas L. Sloan, prepared a bill against peyote and presented it to the Nebraska State Legislature, but later suffered a change of heart. The Osage are a typical example of the multiple origins for peyotism in one tribe. Chief Lookout testified[56] that the Osage had peyote about 1896, and in a petition to Congress signed by him and Eves Tailchief, Edgar McCarthy and Arthur Bonnecastle, it was stated that Chief Black Dog and Chief Clermont established lodges among them in 1898. The source was Caddo, and nearly all the 800 full-bloods were ultimately peyote users; the Quapaw ceremony may also have had an influence upon them. The Caddo-Delaware messiah, John Wilson, came to the Osage in 1902, after most of them around Hominy and elsewhere had known of it.[57] The younger Osage who embraced the new religion could be distinguished from the conservatives in their wearing of braids decorated with ribbons and colored yarn, in place of the older reached style of headdress. In the last year or so an Osage named Morell has invited the Caddos Alfred Taylor and Ben Carter to bring the “Enoch” (Caddo) moon to his home; he already had a Wilson moon on his place, but his sons wanted to have the more basic Caddoan moon.[58] The Tonkawa first brought peyote to the Oto very long ago; Koshiway places this as far back as 1876 (which is not implausible in view of the earliest Kiowa and Comanche contacts with the plant). This must not be regarded, however, as the date of the vigorous functioning of the cult, but it is well to recall here the Oto mescal bean cult which may have facilitated the borrowing of the later narcotic.[59]