|JAFL||Journal of American Folk-Lore|
|UC-PAAE||University of California Publications in American Archaeology and Ethnology|
1. "Wintun" is used throughout this paper for the group known in the older literature as Central Wintun or Nomlaki. The Northern Wintun are called "Wintu," and the Southern Wintun are designated as "Patwin."
2. A. H. Gayton, "The Ghost Dance of 1870 in South-Central California," UC- PAAE 28 (1930): 57–82.
1. For the Paviotso of Owens Valley, Julian Steward says: "Ghosts of the dead, appearing and talking to the people, at night, were the only clearly conceived spirits" ("The Ethnography of the Owens Valley Paiute," UC-PAAE 33 "1933": 307).
2. James Mooney, "The Ghost Dance Religion and the Sioux Outbreak of 1890," Fourteenth Annual Report of the Bureau of American Ethnology, Part 2 (1896): 701–4.
3. Ibid., 701.
4. This date given by Mooney, "Ghost Dance Religion," 764. N. P. Phister ("The Indian Messiah," AA, o.s., 4 "1891": 105, 106) also identifies the earlier prophet as Jack Wilson's father, but he gives no name. He dates the first preaching in 1869.
5. Park reports that his Paviotso name was Pongi and that the name Weneyuga was bestowed on him by the Washo from the last word in his song, wunu'ga puniu ("sound of the wind"). However, Frank Spencer is known throughout the area of his proselytizing efforts as Weneyuga or some variant thereof.
6. This idea that believers in the adventist doctrine died sooner than skeptics